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EXCHANGE 
DEG 11 1913 


The Oniversity of Chicago 


FOUNDED BY JOHN D. ROCKEFELLER 


THE LEGAL AND GOVERNMENTAL TERMS 
COMMON TO THE MACEDONIAN GREEK 
INSCRIPTIONS AND THE NEW TESTAMENT, 
WITH A COMPLETE INDEX OF THE MACE- 
DONIAN INSCRIPTIONS 


A DISSERTATION 


SUBMITTED TO THE FACULTY OF THE GRADUATE DIVINITY 
SCHOOL IN CANDIDACY FOR THE DEGREE OF 
DOCTOR OF PHILOSOPHY 


(DEPARTMENT OF BIBLICAL AND PATRISTIC GREEK) 


BY 


WILLIAM DUNCAN FERGUSON 





Reprinted from 
HisTorICAL AND LINGUISTIC STUDIES 
Second Series, Vol. II, Part 3 
(Copyrighted 1913 by the University of Chicago) 


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The University ot Chicago 


FOUNDED BY JOHN D. ROCKEFELLER 


THE LEGAL AND GOVERNMENTAL TERMS 
COMMON TO THE MACEDONIAN GREEK 
INSCRIPTIONS AND THE NEW TESTAMENT, 
WITH A COMPLETE INDEX OF THE MACE- 
DONIAN INSCRIPTIONS 


A DISSERTATION 


SUBMITTED TO THE FACULTY OF THE GRADUATE DIVINITY 
SCHOOL IN CANDIDACY FOR THE DEGREE OF 
DOCTOR OF PHILOSOPHY 


(DEPARTMENT OF BIBLICAL AND PATRISTIC GREEK) 


BY 
WILLIAM DUNCAN FERGUSON 


Reprinted from 
HIsTorRICAL AND LinGuISsTIC STUDIES 
Second Series, Vol. II, Part 3 
(Copyrighted 1913 by the University of Chicago) 


νῶν 


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Composed and Printed By 
The University of Chicago Press 
Chicago, Illinois, U.S.A. 


INTRODUCTION 


The inscriptions upon which this treatise is based are the Greek 
Macedonian inscriptions. Thus far the Corpus does not contain all 
of the Macedonian inscriptions. Dimitsas, having spent ten years 
in making a collection of these inscriptions, published them in Athens, 
in 1896, in two volumes entitled, Ἢ Μακεδονία, In this work Dimitsas 
has included all inscriptions having any reference to Macedonian 
affairs, regardless of the place to which the inscription itself belonged. 
For our present purpose we make use of only those inscriptions which 
had their origin in Macedonia, that is, only those which are geographically 
Macedonian inscriptions. 

This treatise is intended to present an inductive study of the legal 
and governmental terms common to the Macedonian inscriptions and 
the New Testament. The purpose of this investigation is to obtain, 
from the usage of these words in the inscriptions, any available infor- 
mation which may throw light upon their interpretation in the New 
Testament. The object is not to make an exhaustive investigation 
of the meaning and usage of these words in the whole field of Greek 
literature, nor yet to carry the investigation into the New Testament 
itself, but rather to furnish to the student of the New Testament some 
additional data with which to approach his task of interpreting these 
technical terms in the Scriptures. 

The method has been to quote in Greek the statement in which the 
word under consideration occurs; to indicate to what time and place 
the inscription belonged; to give a translation or a paraphrase of a 
sufficient portion of the immediate context to enable the reader to 
understand the shorter passage quoted in Greek; and then to make an 
inductive study of the terms selected, in every inscription in which they 
occur. 

Arabic numerals, unless otherwise specified, refer to the numbers 
assigned to the Macedonian inscriptions by Dimitsas in his Μακεδονία, 
and the Roman numerals refer to the divisions of this treatise. Under 
each Roman numeral a single word, or group of closely related words, 
is treated. The abbreviations used for names of authors are usually 
from the list given by Liddell and Scott. 

I wish to make special mention of my indebtedness to Professor 
Ernest D. Burton of the University of Chicago. His discriminating and 
212] 3 


a¢0929 


6 HISTORICAL AND LINGUISTIC STUDIES 


suggestive criticisms, so generously given, greatly stimulated my interest 
and gave direction to my effort. His help has been so many-sided 
that it is impossible to estimate its value. To Professor Edgar Good- 
speed of the University of Chicago I also desire to express my thanks 
and grateful appreciation for his pertinent suggestions on various 
linguistic problems. 


222 


BIBLIOGRAPHY . 
I.A.Bovdy . 
1.Β. βουλευτής 
11. γερουσία 
1Π. δῆμος 
ΙΝ. διαθήκη 
Ν. δόγμα. 
VI. δοκέω 
VII. ἐκκλησία 
VIII. κληρονόμος. 
ΙΧ. κλῆρος. 
Χ. λειτουργέω, λειτουργία 
ΧΙ. νόμος 
XII. πολιτάρχης. 
XIII. πραιτώριον. 
XIV. πρεσβεύω, πρεσβεία, πρεσβευτής, πρεσβύτερος. 
XV. στρατηγός 
XVI. ταμιεῖον 


228] 


TABLE OF CONTENTS 


Digitized by the Internet Archive 
in 2008 with funding from 
Microsoft Corporation 


https://archive.org/details/legalgovernmentaOOfergrich 


BIBLIOGRAPHY 


Archdologische Zeitung. Berlin, 1880, pp. 159-61. 

Boeckh, Corpus Inscriptionum Graecarum. Berlin, 1828-1877. 

Bonner, Evidence in Athenian Courts. Chicago, 1905. 

Buck, Greek Dialects. Boston, 1910. 

Burton, The Politarchs in Macedonia and Elsewhere. Chicago, 1808. 

Corpus Inscriptionum Atticarum. 

Cousinéry, Voyage dans la Macédoine. Paris, 1831. 

Deissmann, Bible Studies. Edinburgh, 1901. 

Dittenberger, Orientis Graeci Inscriptiones selectae, Vols. 1, 11. Leipzig, 1903- 
1905. 

Dittenberger, Sylloge Inscriptionum Graecarum. Leipzig, 1883. 

Dumont, Ephébie Attique. 2 vols. Paris, 1875, 1876. 

Gardner and Jevons, Manual of Greek Antiquities. New York, 1895. 

Gilbert, Constitutional Antiquities of Sparta and Athens. London and New 
York, 1895. 

Goodspeed, Greek Papyri from the Cairo Museum. Chicago, 1903. 

Goodspeed, Index Patristicus. Leipzig, 1907. 

Grenfell and Hunt, Oxyrhynchus Papyri, Vols. I-IV. London, 1898-1904. 

Hatch, Essays in Biblical Greek. Oxford, 1880. 

Herwerden, Lexicon Graecum Suppletorium et Dialecticum. 1902. 

Hicks and Hill, Greek Historical Inscriptions. Oxford, toot. 

Josephus, De Bello Judaico. 

Journal of Hellenic Studies, VIII, 1887, 284, 362-63, 424-26. 

Kaibel, Epigrammata Graeca ex Lapidibus Conlecta. Berlin, 1878. 

Kennedy, Sources of N. T. Greek. Edinburgh, 1895. 

King, Demosthenes, The Oration against Leptines. London, 1881. 

Le Bas et Waddington, Voyage en Gréce et en Asie Mineure, Vols. II, II. 
Paris, 1848. 

Miller, K. O., Die Dorier, Vols. I, II. Breslau, 1844. 

Norton, A Lexicographical and Historical Study of διαθήκη. Chicago, 1908. 

Pape, Wérterbuch der griechischen Eigennamen. 2 vols. Leipzig, 1884. 

Ramsay, Paul’s Epistle to the Galatians. New York, 1goo. 

Roberts, Zntroduction to Greek Epigraphy. Cambridge, 1887. 

Schiirer, The Jewish People in the Time of Jesus Christ. New York, 1891. 

Searles, Lexicographical Study of the Greek Inscriptions. Chicago, 1808. 

Thumb, Die Griechische Sprache im Zeitalter des Hellenismus. Strassburg, 1901. 

Thumb, Handbuch der Griechischen Dialekte. Heidelberg, 1900. 

Westcott and Hort, The New Testament in the Original Greek, Vol. I. New 
York, 1808. 

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᾿Αγαθῇ τύχῃ, 
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ἐφήβων τῶν ἐφηβευσάν- 
των ὑπὸ Λυσίμαχον ᾽Αβι- 
5 διανοῦ τὸν ἐφήβαρχον 
κατὰ τὸ δόγμα τῆς βουλῆς. 


The whole of-this inscription is extant, and the first six lines are 
here transcribed. It reads as follows: “In the year 328 a register of 
the ἔφηβοι who became ἔφηβοι under Lysimachus the son of Abidianos 
the ἐφήβαρχος by the decree of the βουλή." Then follows a list of the 
ἔφηβοι. 

This inscription was found over the entrance of the city οἱ Bodena 
(Edessa). Edessa was situated on a table-land between two projec- 
tions of the Bermius Mountains, and was at one time the capital of 
Macedonia. 

Boeckh, reckoning the date found in the inscription (1. 2) from the 
destruction of Corinth, gives us the year 182 A.D. as the date of this 
inscription. 

It here appears that the boys who became ἔφηβοι were under the 
control of an officer called ὁ ἐφήβαρχος, and they were duly registered 
as ἔφηβοι by a decree of the βουλή (cf. CIG, 256, 272B, 275, 276, 
Heliod. 7, 8). The βουλή is the only official body here mentioned, 
and it had authority to confer the rights of citizenship upon the youths 
of the city. This may indicate that in some of the Macedonian cities 
there was only one governing body in the city, as in the case of the 
Sanhedrin in Jerusalem, or it may be that this particular matter, the 
granting of citizenship to the young men was one which pertained to 
the functions of the βουλή. 


(2) 37 
ἀλλ᾽ ἐλέησον ἡμᾶς ὡς 
5 υἱο(ὺ)ὴς αὐτοῦ mpecB[e]}iars καὶ εὐχαῖς a] άντων ? 
ἀγγέλων [καὶ] προφητῶν aro . . 
μαρτύρων τοῖς σοὶ ἀρέσασ(ι) 
eee βουλῆς κόσμου ἀμήν. 
227] 11 


12 HISTORICAL AND LINGUISTIC STUDIES 


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3 , > “ 
ΤΟΥΣ π bad λοις ἀ]ναπαυσαμένη ἐν Χριστῴ. 


The whole of this mortuary inscription is extant except for slight 
mutilations. It is here transcribed from the middle of |. 4 to the end 
of the inscription. It was placed on the monument of a certain Cyprian 
whose tomb had been destroyed during a persecution of the Christians, 
and the part quoted above is in the form of a prayer by those who 
erected the monument and who in some sense regarded themselves 
as hissons. It reads thus: “but have mercy upon us as his sons because ᾿ 
of the supplications and prayers of all the angels and of the prophets 
and of the witnesses to those things which are pleasing to thee, [and 
deliver us from (kat ῥῦσαι ἡμᾶς ἀπὸ] the counsel of the world. Amen.” 

This inscription was found in the outer wall of a church in Bodena. 
Its exact date is not known, but the phrase, ἀναπαυσαμένη ἐν Χριστῷ, 
marks it as belonging to the Christian era. 

Since the last part of |. 6 and the first part of 1. ὃ are wanting, the 
exact relationship of the phrase, βουλῆς κόσμου ἀμήν, to the context 
cannot be determined with certainty. In the New Testament the 
word βουλή almost invariably means ‘‘counsel,” and κόσμος frequently 
denotes ‘‘men,’’ or ‘“‘the ungodly multitude.” That the inscription 
is οἱ a religious character is evident. The opening words of the sentence 
beginning on |. 4, ἐλέησον ἡμᾶς, are used at the present time in the 
liturgy of the Greek church. The ἀμήν at the close of the sentence 
is the word commonly employed in ending a prayer. The thought 
expressed is that of petition or prayer. It thus appears that βουλῆς 
is here used in the closing phrase of a prayer, and that it is an abstract 
term having a usage parallel to that found in the New Testament. 
In Luke 7:30, τὴν βουλὴν τοῦ θεοῦ denotes the counsel of God (cf. 
Acts 2:23; 20:27, etc.). The βουλή in the inscription pretty certainly 
denotes counsel, and probably κόσμος denotes the ungodly people. 
According to this interpretation there seems to be a contrast between 
the prayers and supplications of the angels and of the prophets on the 
one hand, and the counsel of the world on the other. 


(3) 50 
Ἢ βουλὴ καὶ [6 δῆμος Ποπίλιον 
Σουμμον νεώτερον. 
The whole of this inscription is extant and is here transcribed. It 


was found in the ruins of an old wall in Beroea, a city of Macedonia 
228 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 13 


lying about seven hours south of Edessa, and twelve west of Thessa- 
lonica. The date is not known, but the Latin name, Ποπίλιος Σοῦμμος, 
points to the Roman period. The two following inscriptions (51, 52) 
belong to the same place, and probably to about the same time. 

In monumental inscriptions the name of the person or persons 
erecting the monument, and the name of the person for whom it was 
erected are usually given, while the verb of erecting or setting up is 
often omitted. It here appears that the βουλή and the δῆμος erected 
a monument to Ποπίλιος ξουμμος νεώτερος. The term βουλή is used in 
its technical sense referring to a civil body, the council of the city. 


(4) 51 
Ἢ βουλὴ καὶ οἱ νέοι 
K. Ποπίλλιον Πρόκλον ᾿Ιουνια- 
νὸν Πύθωνα τὸν γυμνασίαρχον 
ἀλείψαντα καὶ λούσαντα δι᾽ ὅλης 


5 ἡμέρας πανδημεί. 


The whole of this inscription is extant, and is here transcribed. 
For place and date see I. A. (3). It reads as follows: “The Council 
and the boys erect this monument to C. Popillius Proclus Junianus 
Python the gymnasiarch who spent his time anointing and bathing 
the boys throughout the whole day.” 

It is to be observed that the βουλή and the νέοι are represented 
as acting together in erecting a monument in honor of the gymnasiarch. 
This is the only instance in the Macedonian inscriptions in which the 
βουλή and the νέοι are thus associated. Elsewhere, such official 
action is always attributed either to ἡ βουλή καὶ ὁ δῆμος, or to either 
one of these bodies acting by itself. In this case, however, the boys 
share with the βουλή in honoring the gymnasiarch, because in his 
official capacity as superintendent of the gymnasia he had devoted 
all his time to caring for the boys. This does not indicate that the 
νέοι had a political standing. 


(5) 52 
Βεροια[{|ὡν ἡ βουλὴ καὶ 6 [δῆμος] 
Tc... . αἱον Πτολεμαῖον 


. τὴν τῶν σεβαστῶν 


This inscription is in a badly mutilated condition, and is here tran- 
scribed. It was found ina church in Beroea. It appears that the βουλή 


229 


14 HISTORICAL AND LINGUISTIC STUDIES 


and the δῆμος erected a monument in honor of the person whose name 
is partly obliterated in 1. 2. 

It is expressly stated that this is the βουλή of the Beroeans. In 
Nos. 50 and 52 δῆμος has been restored by the editor. In No. 50 it 
may have been originally 7 βουλὴ καὶ οἱ νέοι, as in 51:1, and in 52:1 
there is also the possibility of such a restoration as νέοι. These are 
the only inscriptions found in Beroea in which the βουλή is mentioned, 
and in each case it is used in a technical sense, denoting a political body. 
The only unusual feature in its usage is its association with the νέοι 
1Π| τα τὰς 


(6) 258 
Το κ(αὶ) τελευτῶν οὐδὲ τῆς 
κατὰ τὴν βουλὴν τε(ι)μῆς ἠμέλησεν, 


τό ἔδοξεν τῇ βουλῇ 
τὴν τοῦ ἀνδρὸς σεμνότητα κ(αὶ) βούλησιν 
ἀποδέξεσθαι 
ὃ ἐπιμελη- 
26 τὴς τῶν τῆς βουλῆς δηναρίων Λούκιος 


Λουκρήτιος Πούδης. 


The whole of this inscription is extant, but only those clauses are 
here transcribed which contain the term βουλή. It was found at 
Tzepikobon, a small town about five hours from Bitolia in Pelagonia, 
and about one hundred and thirty-seven miles from Thessalonica. 
The date (243) contained in the inscription if reckoned from the 
Achaean era (146 B.C.) corresponds to 97 A.D. 

Beginning at the middle of |. 9, the inscription runs thus: “ Inasmuch 
as Philo both greatly honored his own native land, and when dying 
lacked nothing of honor toward the βουλή, but left to it, by will, 1,500 
denarii on the condition that from the interest accruing from it annually 
the Council should celebrate a festive day in honor of Οὐέττιος Βωλανός 
to be held on the fourteenth day before the Calends of November, it is 
decreed by the βουλή to accept the offer of Philo in the proposed con- 
ditions written by him in the will, to receive the money, and, from the 
interest on it, to celebrate annually the festal day, and not to spend any 
of the principal for other need, nor to spend any of the interest except 
as Philo who gave it had planned. The money was counted and the 
curator of the βουλή received it.”’ 

230 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 15 


Since the δῆμος is not mentioned in this inscription, it may be 
inferred either that the βουλή was the only governmental body in 
Tzepikobon, or that the matter in question—that of accepting a be- 
quest—was one which belonged to the functions of the βουλή apart 
from the δῆμος. Coming, as it does, at the close of the first century 
A.D., it is of first-rate importance in determining the authority of the 
βουλή in this part of Macedonia during the New Testament period. 

It is seen that at Tzepikobon at this time: 

a) The πολιτάρχαι convened the council (Il. 5-6). 

δ) That money might be left by will (κατὰ διαθήκην) to the βουλή to 
be expended for public purposes as directed by the testator. 

c) That the βουλή had authority to accept such a bequest and to 
carry out the required conditions. 

d) The βουλή had an officer who took charge of money committed 
to it. 


Casas 365 
8 κατὰ τὰ γενόμενα ὑπὸ τῆς κρατίσ- 
9 [της βουλ]ῆς καὶ τοῦ δήμου ψηφίσματα. 


Only a part of this inscription is preserved, and the part which is 
found is in a very fragmentary condition. A part of Il. 8 and ο is 
here transcribed. It was found in Thessalonica, and contains its 
own date, 289 (1. 14), which corresponds to 143 A.D. 

The name of the person who is referred to as having left to the city 
of Thessalonica a legacy is partly defaced so that editors differ as to 
whether it is the name of a man or of a woman. According to the 
restoration of Dimitsas it was a woman who made the bequest (Il. 5-6), 
but according to Hogarth it was a man (Jour. Hell. Studies, VIII, 1887, 
363). 

The inscription as we possess it is so fragmentary that it is hardly 
safe to venture on a translation of it. Hogarth says: “It is too frag- 
mentary to do more than conjecture that it refers to certain hunting- 
grounds left by the will of one Herennius, either to the city of Thessa- 
lonica or to some religious foundation therein, and the object of the 
inscription would seem to be to record the terms of their future regu- 
lation”? (Jour. Hell. Studies, VIII, 1887, 362). In addition to this state- 
ment it is seen that these games were to be conducted, according to the 
terms decreed by the βουλή and the δῆμος, by those who were politarchs. 
Then follow the names of the politarchs, the time of the year at which 
the games were to be held, and the date of the inscription. 

231 


10 HISTORICAL AND LINGUISTIC STUDIES 


In Tzepikobon it is the βουλή alone which is represented as receiving 
money through a bequest. Here it is the βουλή and the δῆμος acting 
together who accept the money and direct the use of it according to 
the terms of the διαθήκη. This tends to show that the cities of Mace- 
donia did not have a uniform political system. There is a difference 
of forty-six years in the dates of these two inscriptions (258 and 365), 
but when compared with other inscriptions, some of an earlier and some 
of a later date, it is seen that the difference in time will not account for 
the fact that at Tzepikobon there is only one political body mentioned, 
while at Thessalonica there are two, the βουλή and the δῆμος, exercising 
precisely the same functions as those of the βουλή at Tzepikobon. 
The terms σύνκλητος (1. 5) and βουλή (1. 9) are used interchangeably. 


(8) 668 
5 ἔἤΛλλαι μὲν βουλαὶ ἀνθρώπων, 
ἄλλα δὲ θεὸς κελεύει. 


The whole of this inscription is extant, and the last two lines are 
here transcribed. It was found in a church in Thessalonica, and bears 
the date 1705 A.D. It is apparently an inscription of dedication at a 
time when the church was repaired or rebuilt. It is stated in the 
nscription that these things took place at the departure of the most 
holy Ignatius from the island of Lesbos. The two lines which are 
transcribed seem to be in the form of a proverb: “‘Men counsel one 
thing, but otherwise God commands.”’ 

The use of βουλή here is of value solely as showing what modern 
Greek usage is. It has the same meaning as that which it usually has 
in the New Testament, “‘counsel”’ or “purpose.” 


(9) 671 

I Ἔδοξεν τῆι βουλῆι καὶ τῶι δήμωι. 

8 δεδόχθαι τῆι βουλῆι καὶ τῶι δήμωι. 
17 ἀναγράψαι δὲ τόδε τὸ ψήφισμα τὴν 


βουλὴν εἰς τὸ βουλευτήριον. 
20 "Edogev τῆι βουλῆι καὶ τῶι δήμωι 


292 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 17 
27 δεδόχθαι τῆι βουλῆι καὶ τῶι δήμωι 


‘H πόλις Θεσσαλονικέων Δηλίων τῆι 
46 βουλῆι καὶ τῶι δήμωι χαίρειν. 


The whole of this inscription is extant, but only those portions of it 
are here transcribed in which the term (βουλή) under consideration 
at this point occurs. It was found in Delos in 1885, and contains three 
decrees. According to Dimitsas (Max., I, 565), it belongs within the 
period 220-215 B.C. 


FIRST DECREE 


Because of the completeness and importance of this inscription, 
and inasmuch as it affords a good illustration of the form and character 
of many of these inscriptions, a translation of the whole of it is here 
appended: ‘‘It is decreed by the βουλή and the δῆμος: Boulon the son 
of Tunnon made the motion. Since Admetos while a πρόξενος (at 
Delos) supplied many great necessaries to the temple and to the Delians, 
both publicly and privately, always to whoever of the citizens chanced 
to meet him, and in order therefore that the δῆμος appear grateful to 
as many as honor the temple, and have been publicly announced as 
showing kindness to the βουλή of Delos; be it decreed by the βουλή 
and the δῆμος to honor him with the sacred crown of laurel and with 
two bronze images, and that the sacred herald proclaim him publicly 
in the theater during the sacrifices to Apollo, and whenever the choruses 
of boys contend let proclamation be made; and let the δῆμος of Delos 
adorn Admetos Bokros a Macedonian with the sacred crown of laurel 
and with two bronze images on account of his reverence toward the 
temple and of his good-will toward the δῆμος of Delos, and let the βουλή 
inscribe this decree in the council chamber, and let the sacred officers 
inscribe it in the temple. Cynthiades the son of Teleson put it to the 
vote.” 

SECOND DECREE 


“Tt is decreed by the βουλή and the δῆμος. Boulon the son of 
Tunnon made the motion. Since Admetos the πρόξενος supplied 
many great needs to the temple and the δῆμος of Delos, both publicly 
and privately, always, to whoever of the citizens chanced to meet him; 
and in order therefore that the δῆμος appear grateful, to as many as 
honor the temple and have been proclaimed for showing them kindness; 
with good luck, be it decreed by the βουλή and the δῆμος to set up two 

233 


18 HISTORICAL AND LINGUISTIC STUDIES 


bronze images of the πρόξενος Admetos, the one in the temple and the 
other in Thessalonica, and to set the one in the temple beside the altar 
of the god of the city, and to inscribe upon the image this inscription; 
‘The δῆμος of Delos erects this to Admetos the son of Bokros a Mace- 
donian, on account of his valor and of his piety toward the temple and 
of his good-will for the δῆμος of Delos;’ and to send an envoy who 
when he arrives at Thessalonica shall hand over the decrees, and shall 
require the δῆμος of Thessalonica, since it is a friend and kindred of 
the δῆμος of Delos, to give a place as good as possible for the setting up 
of the crown and of the image of Admetos, containing the same inscrip- 
tion which the δῆμος set up also in Delos, and doing these things they 
will show gratitude to the δῆμος of Delos. Cynthiades the son of 
Teleson put it to the vote. Boulon the son of Tunnon was chosen 
envoy.” 


THIRD DECREE 


“The city of Thessalonica to the βουλή and the δῆμος of Delos 
greeting. Boulon who was sent an envoy by you, having arrived and 
having delivered over the decrees by means of which you honored 
Admetos the son of Bokros, and having come into the ἐκκλησία, and 
making a speech in accordance with the things decreed, we accepted 
these things in accordance with your wish, and of the decree in which 
we submitted to the demand made by you we have sent you the copy 
just as you see it. Sosipater the president, and the. . . . Menander, 
Nicodemos, Philodemos, Hippias . . . . made a motion. Since Boulon 
who was sent by the δῆμος of Delos an envoy to the city (Thessalonica) 
delivered up the decrees in which the δῆμος, having advised to render 
thanks to Admetos the son of Bokros on account of his good deeds, 
has adorned him with the divine crown of laurel and with two bronze 
images of which it was voted to place one in the sacred place beside 
the altar of the god of the city, and to place the other in Thessalonica, 
and the inscribing of the crown and the setting up of the image shall 
be executed just as it was written in the inscription by the decree, and 
they esteemed our city worthy affectionately to give to him as good a 
place as possible both in accordance with the things decreed and with 
the speech of Boulon; be it decreed by the βουλή, to commend the 
δῆμος of Delos, because it gave thanks to the Thessalonian fellow- 
citizens of Admetos when it crowned him on account of the good deeds 
mentioned, esteeming him worthy of the things decreed, and be it decreed 
that the one presiding over the contests pay for the inscribing of the 

234 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 19 


crown and for the setting up of the image on whatever place seemed 
best to the members of the BovA7.”’ 

The first decree (ll. 1-19) was passed by the βουλή and the δῆμος of 
Delos in honor of Admetos of Thessalonica who was a πρόξενος at 
Delos. On account of his benefactions to the temple and to the people 
of Delos it was decreed by the βουλή and the δῆμος that the herald 
should proclaim him in the theater during the games, and crown him 
with the sacred crown of laurel, and the βουλή was to inscribe this 
decree in their council chamber, and the temple officers were to inscribe 
it in the temple. 

The second decree (ll. 20-45) is similar to the first, with two addi- 
tions, the one concerning the placing of one of the images of Admetos 
in the temple beside the altar of Zeus, and the other referring to 
the choosing of Boulon to go as an envoy to Thessalonica with this 
decree. 

The third decree (Il. 46-77) pertains to the receiving of the envoy 
from Delos by the ἐκκλησία of Thessalonica, and the reply of Thessa- 
lonica to Delos. It relates that Boulon the envoy from Delos had 
been received at a meeting of the ἐκκλησία, and that in a speech before 
that body he had presented to them the request of Delos that they also 
share in honoring Admetos. His plea was favorably received by the 
βουλή of Thessalonica, and they decreed that one of the bronze images 
of Admetos should be set up in Thessalonica, and that the crown be 
inscribed, in accordance with the request of Delos. 

It is seen from this inscription: 

a) That both of these cities, Delos and Thessalonica, possessed 
a βουλή and a δῆμος. 

b) That the βουλή and the δῆμος of Delos passed a decree honoring 
the πρόξενος from Thessalonica for the services he had rendered to 
Delos. 

c) That upon the βουλή and the δῆμος devolved the duty and the 
right to decide where the decree should be inscribed, and the statues 
set up. 

d) That official matters between two cities were transacted by the 
βουλή and the δῆμος of the respective cities, through the agency of an 
envoy (πρεσβευτής). 

e) That the man chosen as envoy was also a member of the βουλή. 

f) That the βουλή of Thessalonica took the initiative and recom- 
mended to the δῆμος that Admetos should be honored, but that the 
final authority in dealing with the matter rested with the δῆμος. 

235 


20 HISTORICAL AND LINGUISTIC STUDIES 


(10) 675 
36 δεδόχθαι Ληταίων τῆι βουλῆι καὶ τῶι δήμωι 


The whole of this inscription is extant, but only the clause in which 
the term βουλή occurs is here transcribed. It was inscribed on a large 
stone slab, and was found in the village of Aivati, a small town four 
hours north of Thessalonica, in Mygdonia. The date contained in the 
inscription (1. 49) corresponds to 117 B.C. 

The inscription records that the politarchs of the city of Lete, in 
a προβούλευμα, proclaimed the Roman treasurer Marcus Annius a 
benefactor of Macedonia and of their own city, and they erected to 
his honor a stone slab in the market-place on which they placed this 
inscription, because he had twice fought with them against hostile 
invaders, and had in each case defeated the enemy. For this double 
victory the βουλή and the δῆμος voted to crown him, and to establish 
in his honor a cavalry contest to be held once a year. Beginning at 
the middle of |. 36 it reads as follows: ‘‘ Because of which be it decreed 
by the βουλή and by the δῆμος to praise Marcus Annius the son of 
Poplius, the Roman treasurer, and to crown him with the olive wreath, 
and to establish for him a cavalry contest, in the month of Aatovos.”’ 

It appears that at this time Lete had local self-government, and that 
here, as well as in Thessalonica, there were two political bodies, a 
βουλή and ἃ δῆμος. 

As to the relation of the βουλή to the δῆμος, and their method of 
conducting business, it is seen that the βουλή took the initiative (671: 70, 
675:2-3). The βουλή first held a meeting by itself, in which it took 
any matter of business under its own consideration and formulated 
a statement regarding it, which was then presented to the δῆμος at a 
joint meeting of the βουλή and the δῆμος. This preliminary statement 
was drawn up in the form of a resolution, and was called a προβούλευμα, 
and if approved by a vote of the δῆμος it became an authoritative 
decree. At Lete this προβούλευμα was presented to the δῆμος by the 
πολιτάρχαι, a variation from the usage of Athens where the office of 
πολιτάρχης did not exist. In Athens the προβούλευμα was usually 
presented to the δῆμος by the herald, and defended before the assembly 
(ἐκκλησία, the joint meeting of the βουλή and the δῆμος) by the man 
who first made the motion in the βουλή (Cf. Gilbert, Greek Const. Ant., 
Pp. 293-96). 

The βουλή and the δῆμος voted to grant certain honors to Marcus 
Annius, the Roman treasurer, and to choose three envoys (πρεσβευταί) 

236 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 21 


from among the βουλευταί (1. 49), who should convey to Marcus 
Annius the proposal of the δῆμος to honor him, and to urge upon him 
the acceptance of these honors. They also provided for the writing and 
the setting-up of this decree in a public place. In this case the writing 
of the decree and the setting-up of the stele were to be in the hands of 
the πολιτάρχαι and of the treasurer of the city. Lete had its own 
local treasurer, and the jurisdiction of the Roman treasurer seems to 
have extended over matters of general interest, rather than to matters 
of the local city government. 


(rr) 1130 
3 κατὰ ψήφισμα βουλῆς καὶ δήμου 
5 δεδόχθαι τῆι βουλῇ καὶ τῷ δήμῳ 


The whole of this inscription is extant, and the two clauses in which 
the term βουλή occurs are transcribed. It was found at Thasos. The 
exact date to which it belongs is not known, but according to Perrot 
it is to be assigned to the period immediately preceding the time of 
Alexander the Great (Dim., Max. II, p. 856). 

It is a decree passed by the βουλή and the δῆμος of Thasos praising 
a certain Poluaretos and granting to him the rights of citizenship 
because of his benefactions to the city of Thasos, and to the people 
privately, while he was πρόξενος at Thasos. 

Beginning on |. 2 it reads thus: “The θεῦροί made the inscription 
according to the decree of the βουλή and the δῆμος. With good luck; 
since Polyaretos the son of Hystias, being a πρόξενος and a benefactor 
of the city, has been a good man toward the city of Thasos, and does 
whatever good he can, both publicly to the city and privately to whoever 
chances to meet him; be it decreed by the βουλή and the δῆμος to 
praise Polyaretos the son of Hystias on account of his valor and of his 
good-will toward the city of Thasos, and that Polyaretos be a citizen,”’ 
etc. 

It appears from this inscription that Thasos had a βουλή and a 
δῆμος, three ἄρχοντες (I. 1), and three θεῦροί who inscribed this decree 
(11:2; 10). 


(12) 1140 
Σῶμα κόρης ἁρπαχθὲν ἀνηλίκῳ εὐθαλεῖ ὥρῃ 
παρθένου ἀνθοφόρου τύμβος ὅδ᾽ ἐγκατέχει. 
ψυχὴ δ᾽ ἀθανάτων βουλαῖς ἐπιδήμιός ἐστιν 
ἄστροις, καὶ ἱερὸν χῶρον ἔχει μακάριον. 


237 


22 HISTORICAL AND LINGUISTIC STUDIES 


The whole of this mortuary inscription is extant. The first four 
lines are here transcribed. It was found in Thasos. The date has 
not been determined. The contrast between body and soul which 
occurs here (Il. 1-3) is found as early as Plato (Tim. 42b-d). A trans- 
lation of the portion which is transcribed is as follows: “This tomb 
contains within it the body of a girl, a flower-bearing virgin, snatched 
away in the tender bloom of immaturity. But the soul by the counsels of 
the immortals is sojourning in the stars, and has a sacred, happy abode.”’ 

Liddell and Scott refer to this inscription under the word ἀνθοφόρος 
which they interpret as denoting a flower-bearer in a religious rite. 
There is a contrast between σῶμα (1.1) and ψυχή (1.3). The contrast 
is not only between the σῶμα and the ψυχή, but also between their places 
of abode. The tomb holds the body of the maid, but her soul, by the 
counsels of the immortals, is sojourning (ἐπιδήμιος: cf. Ap. Rh., 
I, 827) among the stars, and has a sacred, happy abode. It thus appears 
that this inscription is of a religious character, and that it discloses to 
us the conception of the writers as to the existence of the soul after it 
has left the body. 

As the term βουλή is here used it evidently means counsels, and is 
used in an abstract rather than a concrete sense. The latter is usual in 
the inscriptions. The usage of βουλή in this inscription is of significance 
in its bearing upon its usage in the New Testament, because it is here 
used in the abstract sense with a meaning similar to that which it has 
in the New Testament, and because there is a certain influence or 
authority attributed to the counsels (βουλαί) of the immortals. A 
similar conception meets us in the New Testament, where seven out 
of the thirteen occurrences of βουλή are used of the counsel of God, and 
to the counsel of God is ascribed an authority similar to that which 
it has in the inscription. The βουλή of God has an ethical value, and 
expresses an ethical principle, or standard of conduct for man. In 
Luke 7:30 the νομικοί are regarded as making a wrong choice morally 
when they set aside the βουλή of God. In the inscription the βουλαί 
of the immortals are associated with the welfare of a soul, and deter- 
mine its place of abode. The βουλαί of the immortals and the βουλή 
of God are both related to the well-being of the soul. 


(13) 1141 
2 κατ[ἃ ψήφισμα [βουλῆς καὶ δήμου. 
Only a fragment of this inscription is preserved. There is not one 
complete line of the original inscription left. The restoration of βουλή 
238 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 23 


in the line transcribed rests on good authority; it is supported by 
comparison with other inscriptions. We are, however, not dependent 
upon this restoration for the fact that there was a βουλή at Thasos 
where this inscription was found. 


(14) 1369 
21 καὶ ὀμόσαι τοῦ δ]ήμου ὅν ἄν ἡ βουλή συγγράφῃ 


Only a part of this inscription is found. There is no means of 
telling how much of it has been lost, but only the latter portion of it 
now remains. There is but one occurrence of the term βουλή in the 
extant part of it. It was found at Thasos where it had been built 
into the wall of a Byzantine church, and belongs to the year 411 B.C. 
It records the revolutionary action of the oligarchical party which in 
that year attempted, and for a time successfully, to overthrow the 
government of the δῆμος (Thucyd. VIII). 

It appears from this inscription that: 

a) The oligarchy canceled all special privileges formerly granted 
by the δῆμος (II. 1-4). 

b) Rewards were voted to those who had assisted in the revolution 
(Il. 4-5). 

c) The oligarchy restored to civic rights all those who had been 
exiled by the δῆμος (Il. 5-9). 

d) It promised certain honors and immunities to anyone who 
would contribute money to the city (Il. 9-12). 

6) Provision was made in this decree against a counter-revolution 
by voting that this decree was to be permanent. 

f) This decree was to be inscribed and set up in a public place 
(Il. 16-17). 

g) Copies of the decree were to be inscribed and preserved (Il. 17-19). 

h) An oath of allegiance to the new government was demanded 
(Il. 19-21). The line transcribed above reads: ‘And whomever of 
the δῆμος the βουλή write down shall take the oath.” The δῆμος here 
referred to (]. 21) was a nominal body of five thousand, created by 
the oligarchy, but without any active part in the government. It 
must not be confounded with the δῆμος mentioned in |. 2, whose 
authority was for a time set aside by the oligarchy. 

The term βουλή is here used with reference to the oligarchy, and 
does not have the same connotation as in the other Macedonian inscrip- 
tions. This body which is here called a βουλή was opposed to the 

239 


24 HISTORICAL AND LINGUISTIC STUDIES 


democratic principles of government for which the βουλή and the 
δῆμος of other Macedonian cities stood. It appears, therefore, that 
the term βουλή does not always carry with it a reference to the kind of 
organization for which it stands. It may be applied to political bodies 
representing fundamentally different conceptions of government. This 
fact may be of importance in considering the different names by which 
Josephus designates the Sanhedrin of Jerusalem. 

In the Macedonian inscriptions the word βουλή, or some form of it, 
is found in fourteen inscriptions, and in these it occurs twenty-two 
times. In addition to this, the word βουλευτής, which occurs in 744:1, 
indicates the existence of a βουλή at Olynthus. In two of these inscrip- 
tions (668:5; 1140:3) the plural number occurs with the meaning of 
counsels or plans, and in 37:8 the singular number of the noun is found, 
in a prayer, with the same meaning. In every other occurrence of 
the word in the inscriptions it is used in its technical sense denoting 
one of the civil bodies commonly found in these Macedonian cities, 
Edessa (1, 37), Beroea (50, 51, 52), Tzepikobon (258), Thessalonica 
(365, 668), Lete (675), Olynthus (744), and in two other cities which 
Dimitsas designates as Macedonian, Delos (671) and Thasos (1130, 
1140, 1141, 1369). 

The time covered by these inscriptions which refer to the βουλή 
extends from the latter part of the fifth century B.c. to the end of the 
second century A.D., and probably later in several instances. 

In the following table is given a list of those towns or cities in which 
there is mention of a βουλή, the number of the inscription, and the date 
of each so far as they are known. It will be seen that these cities extend 
to every part of Macedonia, and, in point of time, the βουλή is met 
with, as a civil or governmental body in these cities during a period 
of at least six centuries. 








Name of City No. of Inscription Date 
[ eM ee Preceding the time of 
Titans 1188 Alexander the Great 
παν τα ad May Nadie ees > 
| 1369 21 B.C. 
Delos fee ee eee 671 220-215 B.C. 
Cte A ease er ates 675 Te, BsC: 
Mzepikobons: Gi τ ταν Ὡς 258 97 A.D. 
Mhessalonica: ον, ἐτοῖν yeucretee 365 143 A.D. 
I 182 A.D. 
Pidessa ΨΥ Se NN ra ΛΕ, ak Ae > 
Beroea να DUS ee eee Hoy ἘΦ 59 During the Roman period 
OlwnthHuss yea eras coun sae 744 ? 





LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 20 


As to the functions of the βουλή, members of it were frequently 
chosen as envoys. At Lete the βουλή prepared the προβούλευμα, but 
the politarchs presented it to the δῆμος (675:2-3). In Edessa the 
young men were formally registered as ἔφηβοι by a decree of the βουλή 
(1:1-6). In Tzepikobon the βουλή was convened by the politarchs 
(258). It had authority to receive legacies bequeathed to it for the 
benefit of the city. The βουλή had an officer who acted as treasurer 
for it (258). Upon the βουλή, sometimes in conjunction with the 
δῆμος, rested the responsibility of erecting public statues, setting up 
inscriptions, and in general, the care of public documents. They 
themselves did not personally take charge of the writing and setting 
up of inscriptions, or of the care of public documents, but they directed 
the officers who did take charge of all such work. 

Thus far we have been considering the functions of the βουλή, but 
more often the βουλή and the δῆμος are represented as acting together. 
That the βουλή had functions distinct from those of the δῆμος is seen 
in the matter of their bringing forward a προβούλευμα for the considera- 
tion of the δῆμος (675:2-3), but for the most part they are mentioned 
as acting together. They seem always to have been associated with 
some city, but whether or not their jurisdiction extended beyond their 
own local city is not known. They seemed to constitute the final 
authority in all civil and political matters. 

Two distinct usages of βουλή have been observed in the inscriptions. 
The one in which βουλή denotes counsel or plan occurs only in three 
inscriptions (37:8; 668:5; 1140:3) of a religious character. One of 
these (1140:3) is a modern Greek inscription, hence there are only two 
instances of this usage which pertain to the New Testament period. 
This usage finds a parallel in the common use of the term in the New 
Testament. Not only is the meaning of the word the same in both, 
but there is also this in common, that the literature in which they occur 
is in both cases religious; in one of the inscriptions (37) it is pretty 
certainly Christian religious ideas that find expression; in the other 
(668) a Greek religious atmosphere forms the background in which 
the usage occurs. The difference in the proportion of usages between 
the inscriptions and the New Testament is to be accounted for by the 
difference of their subject-matter. 

The other usage is the one almost invariably found in the inscrip- 
tions, that is, with a technical meaning denoting a political body. 
The inscriptions are for the most part of an official character. They 
contain records which are of interest to the public, and which are 


241 


20 HISTORICAL AND LINGUISTIC STUDIES 


generally given in a legal formula, and so the prevailing usage of βουλή 
is, in them, technical. 

To this technical Macedonian usage there is a parallel, partial at 
least, in Palestinian usage where the chief governing body of the Jews 
was called a βουλή (Josephus, B. J., I, xv, 6; II, xvi, 2; V, xiii, 1). 
Before reaching a final conclusion as to how far this parallel usage of 
the term βουλή denotes political bodies of like character and functions, 
it is necessary to examine the term βουλευτής, and also the terms 
γερουσία and συνέδριον, names by which the governing body of 
Jerusalem was designated. 


242 


FB: βουλευτής 


The word βουλευτής occurs four times in the Macedonian inscrip- 
tions (671:77; 675:3, 49; 744:1). 


(1) 671 
‘ = Ν ὭΣ Ως Ν Ce “ 
καὶ δοῦναι τὸν ἐπὶ τοὺς ἀγῶν[ ας τῆι 
5 μὲν ἀναγραφῆι τοῦ στεφάνου καὶ mapa... . των wo(?) 
od 3 ld A > ,ὔ a a td 4 i 
τήρων τῆι ἀναθέσει τῆς εἰκόνος ὃν ἂν [τόπον] δόΐ ξηι] 
τοῖς βουλευταῖς ... 1... 


The most of this inscription is preserved. The part here transcribed 
is sufficient to illustrate the usage of βουλευτής. For the place and date 
of the inscription, and for the translation and explanation of it see 
1 Ae (0). 

It is seen, from the passage quoted, that the place for the setting- 
up of the image was to be chosen by the βουλευταί, Of the precise 
significance of the term βουλευτής this passage affords us no clear 
indication, but it is doubtless safe to assume that here as elsewhere 
the term is an official designation denoting a member of the βουλή. 
The members of the βουλή of Athens were referred to by the term 
βουλευταί (Arist. Pol. 45. 3). Much additional evidence might be cited 
to show that, in Athens, βουλευτής was the term commonly used to 
designate a member of the βουλή. In the Macedonian inscriptions 
there are two instances which tend strongly to show that a similar 
usage of the term obtained in Macedonia. In 675:2-3 it is stated that 
the βουλευταί drew up the προβούλευμα. In Athens this was a matter 
which pertained distinctly to the functions of the βουλή. There seems 
then to be a high degree of probability that the βουλευταί here men- 
tioned were the members of the βουλή of Lete. 

In 744:1 reference is made to the fact that a man was twice a 
βουλευτής. It is well known that in Athens a man was eligible for 
membership in the βουλή only twice (Arist. 62. 3). The evident inten- 
tion in the inscription cited was to show that Βαΐίβιος had received the 
honor of being appointed a βουλευτής as often as it was permitted any 
man to receive that honor. The usage of the term βουλευτής in Mace- 
donia seems then to accord with that of Athens. In both places it 
was used to denote a member of the βουλή. 

243] 27 


28 HISTORICAL AND LINGUISTIC STUDIES 


(2) 675 
2 Ληταίων οἱ πολιτάρχαι, προβουλευσαμέ- 


a a “ 
νων τῶν βουλευτῶν, εἶπαν. 


Ν ε 4 Ν -ἢ “ 
49 καὶ εἱρέθησαν πρεσβευταὶ τῶν βουλευτῶν 
"Adaios ᾿Αδαίου, Λύσων Φιλώτου, ᾿Αμύντας Λιέους. 


The whole of this inscription is extant, but only the two clauses 
containing the term βουλευτής are here transcribed. For the place 
to which it belongs and its date see I.A. (10). 

In the first reference, quoted above, it is stated that ‘‘the βουλευταί 
having drawn up the προβούλευμα, the politarchs of Lete made the 
motion.”’ That is, the politarchs introduced, by a formal resolution, 
the προβούλευμα at a meeting of the ἐκκλησία. In the latter clause, 
“the envoys were chosen from the βουλευταί, These envoys were 
delegated to convey to the Roman treasurer the vote of honor conferred 
upon him by the βουλή and the δῆμος of Lete. In the discussion of 
the preceding inscription it was seen that a βουλευτής was a member 
of the βουλή. Here it appears that the βουλή or its members, the 
βουλευταί drew up the προβούλευμα and that they were chosen as 
envoys for the city. 


(3) 744 
A. Βαίβιος, βουλευτὴς δίς. 


The whole of this inscription, consisting of five lines, is extant. 
The first line is here transcribed. It was found at Olynthus in Macedonia. 
The date is not known. 

The man whose name appears in this inscription erected a monument 
to the memory of his wife. As already pointed out the important 
contribution which it makes is in showing that in Macedonia a man 
might twice be elected a βουλευτής, and, by inference from this fact, 
that it designates a member of the βουλή. 

It thus appears that, generically, the term has the same meaning 
in the inscriptions as in the New Testament, but that the specific 
meaning is different. In both cases it is an official designation denoting 
a member of a body having governmental functions. But whereas 
in the inscriptions this body is the βουλή of a Greek city, in the New 
Testament it is the highest legislative and judicial body of the Jewish 
people, commonly called the Sanhedrin. It may perhaps be regarded 
as most probable that the employment of βουλή in Josephus, and of 

244 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 29 


βουλευτής in Mark 15:43 for the Jewish Council and one of its members 
respectively, is not the reflection of a common usage in Jewish Greek 
terminology, but a transfer to a Jewish body and one of its members of 
a Greek term which in strict Greek usage had a similar, though not 
identical significance, somewhat as if we today should speak of one of 
the πολιτάρχαι of Thessalonica as the mayor of the city. And Josephus 
may very well in this case be adapting his terminology to the common 
vocabulary of his readers. 


245 


II. γερουσία 


The term γερουσια occurs twice in the Macedonian inscriptions 
(τοι; ate): 


(1) 1410 
᾿Αγαθῇ τύχῃ 
τὴν ἀξιολογωτά- 
τὴν ἀρχιέρειαν 
Μεμμίαν Βελληΐί- 

ς νανμ ᾿Αλεξάνδραν τὸ 
σεμνότατον συν- 
έδριον τῆς γερου- 
σίας τὴν μητέρα 

εὐτευχῶς. 


The whole of this inscription is extant and is here transcribed. It 
reads as follows: ‘With good luck, the most august συνέδριον erected 
this monument in honor of the most noteworthy high priestess Memmia 
Belleina Alexandra, the mother of the γερουσία, farewell.” 

In 1883 Mr. and Mrs. J. Theodore Bent discovered in Thasos a 
triumphal arch in front of which there stood two pedestals. On the 
southern base, on which a statue of more than life-size was placed, this 
inscription was found. As to its date Dimitsas says: “ἀνήκει eis τὸν 
Bolo) fy! αἰῶνα jp. ΧΟ, (Max), TL” 965, π τηιὸὺὴ ΕΠ Leeks 
dates it within 212-17 A.D. (Jour. Hell. Studies, VIII, 1887, 424). 

There is nothing given here to indicate that the γερουσία was 
different, as respects its functions, from the βουλή of the other inscrip- 
tions. The earlier inscriptions found in Thasos designated the govern- 
mental body by the term βουλή, even when that council was an oligarchy 
similar to the γερουσά of Sparta. Apparently the γερουσία here 
referred to is the same body that at an earlier period was called βουλή, 
the two names being interchangeable at this time. 


(2) 1411 
2 Ἧ γερουσία 
The whole of this mortuary inscription is extant, containing twelve 
lines, in the second of which the term γερουσία occurs. It belongs to 
30 (246 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 9] 


the same time and place as the preceding inscription. The translation 
is as follows: ‘‘With good luck. The γερουσία erected this monument 
to Flavia Vibia Sabina the most noteworthy chief priestess and from 
her ancestors incomparable, mother of the γερουσία, the first and only 
one of those who from all time shared in equal honors with the members 
of the γερουσία.᾽" 

Here again the γερουσία is exercising the functions which were 
generally attributed to the βουλή, or to the βουλή and the δῆμος. 

In Sparta the γερουσία was a council of twenty-eight members, 
besides the two kings (Hdt. 6. 57; Plut. Lyc. 5). Membership in it 
was limited to a certain class, that is to persons possessing a good social 
and financial standing, and the age required for admission to it was at 
least sixty years (Plut. Lyc. 26). Candidates for admission to it must be 
καλοὶ κἀγαθοί (Arist. Pol. 2. 9, 22, 46, Newman’s ed.). Membership 
was for life. The body was not accountable to any superior authority, or 
to the people for its official acts (Arist. Pol. 2.9; Plut. Lyc. 26; Polyb. 6. 
45.2). Inthe middle of the fourth century B.c. Demosthenes, in writing 
concerning the γερουσία of Sparta, pointed out that certain qualifications 
were necessary for membership in it; membership in it was bestowed 
as a prize, or reward of merit and that within the γερουσία itself all 
the members shared equal privileges. Miiller compares the Council 
of ‘the Areopagos to the γερουσία of Sparta—‘‘Daher die Sittenauf- 
sicht der alten Gerichte, wie des Areopagos in Athen, so der Gerusia 
zu Sparta” (Miiller, Dorier, II, xi, 215). He also adds: “Die 
Gerusia richtete alle peinlichen Klagen, wie auch die meisten, die 
den Lebenswandel der Biirger betrafen.’’ A list of members of the 
γερουσία is given by Le Bas in his Voyage en Gréce et en Asie Mineure, 
p. 173¢. 

The γερουσία had authority to pass sentence of death, and to it 
as a court of justice all cases of murder were brought. Aristotle in 
referring to the cases which come before the ephors for judgment says, 
οἱ δὲ γέροντες τὰς φονικάς (Arist. Pol. 3. 1. 10). There is evidence for 
the existence of a γερουσία at Ephesus, Crete, Elis, and Cnidus. 

Sometimes the terms βουλή and γερουσία occur in the same inscrip- 
tion in such a way that it is difficult to decide whether both refer to the 
same body, or whether they point to the existence of a βουλή and a 
γερουσία side by side. Owing to the occurrence of both words C/G, 
1241 Boeckh concludes (C7JG, I, p. 610) that they denote different 
bodies, while Foucart regards the two as identical. In general, however, 
the terms βουλή and γερουσία are used with reference to different 


247 


92 HISTORICAL AND LINGUISTIC STUDIES 


cities, and denote political bodies differing as to their organization 
and possessing somewhat different functions. 

During the Greek period the governing body at Jerusalem was 
called a γερουσία. In a letter written by Antiochus the Great to 
Ptolemy in 200 B.c. the following reference to the γερουσία occurs: 
καὶ μετὰ τῆς γερουσίας ἀπαντησάντων (Jos., Ant., XII, iii, 3)—‘‘Since the 
Jews, on our first entrance into their country, showed their friend- 
ship toward us, and when we came to their city received us in a splendid 
manner and came to meet us with their γερουσία. Antiochus V, 
in a letter to the Jews in 164 B.c., sends greetings to the γερουσία τῶν 
Ιουδαίων (11 Macc. 11:27): “King Antiochus to the γερουσία of the 
Jews and to the other Jews, greeting.” 

The following quotations will illustrate the position of prominence 
held by the γερουσία and in part the functions which it exercised: 
II Macc. 1:10: καὶ οἱ ἐν τῇ ᾿Ιουδαίᾳ καὶ ἡ γερουσία καὶ ᾿Ιούδας ᾿Αριστοβούλῳ 
—“And they who are in Judea, and the γερουσία and Judas, to 
Aristobulus.”’ 

II Macc. 4:44: οἱ πεμφθέντες τρεῖς ἄνδρες ὑπὸ τῆς yepovovas—‘the 
three men who were sent by the γερουσία." 

I Macc. 12:6: Ἰωναθὰν ἀρχιερεὺς τοῦ ἔθνους καὶ ἡ yepovota— Jona- 
than the high priest of the nation, and the γερουσία, and the priests 
and the rest of the people of the Jews, unto their brethren the 
Spartans, greeting.” 

Judith 4:8: καὶ ἡ γερουσία παντὸς δήμου “Iopayk—‘ And the chil- 
dren of Israel did as Joakim the high priest had commanded them and the 
γερουσία of all the people of Israel, who dwelt at Jerusalem.” 

Judith 11:14: τὴν ἄφεσιν παρὰ τῆς yepovacas—‘ And they have sent 
some to Jerusalem, because they also that dwell there have done this 
thing, to bring to them the discharge from the γερουσία. 

Judith 15:8: καὶ ἡ γερουσία τῶν υἱῶν "IopayA— And Joakim the high 
priest, and the γερουσία of the children of Israel who dwelt at Jerusalem 
came to behold the good things which the Lord had showed to Israel.”’ 

As early as Antiochus the Great the council at Jerusalem was known 
as the γερουσία, and took an active part in all political, and religious 
matters of public interest. From 200 B.c., and possibly earlier, Greek 
writers were accustomed to speak of this Jewish Council as the γερουσία. 
The earliest definite reference to it is that of Antiochus in 200 B.c. It 
is quite probable that this body at Jerusalem owed its organization to 
the spread of Greek political ideas, and that the name γερουσία was 
first applied to it by the Greeks, but on both of these points there is a 


248 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 99 


lack of trustworthy evidence. At all events, the name γερουσία was 
not peculiar to the Jewish people. The Spartans and other Doric 
states had from very early times been familiar with a yepovoia, 

In the Septuagint the word γερουσία has been used twenty-five 
times as a translation for "3pT, and once for "32, but this does not 
imply that there was any such organization of the elders in the Old 
Testament period as we find in the second century B.c. 

In 200 B.c. when Antiochus the Great addressed a letter to the 
γερουσία at Jerusalem the terms βουλή and γερουσία were both familiar 
to Greek writers. The βουλή of Athens and the γερουσία of Sparta 
were two well-known political bodies, each having marked characteristics 
of itsown. The term of office in the βουλή of Athens was one year, and 
its members were subject to examination for their official conduct. 
In the γερουσία of Sparta membership was for life, and was independent 
of any other authority. 

The βουλή of Athens was composed of five hundred members 
and a man was eligible for membership in it at thirty years of age 
(Xen. Mem. 1. 2.35). As to the γερουσία of Sparta, a man must be at 
least sixty years old before he was admitted to it, and the number of 
its members was limited to twenty-eight. In other cities the number 
varied, but it was always small. It appears then that the βουλή was 
the more democratic organization, and the γερουσία the more aristocratic 
and exclusive. 

That the governmental body at Jerusalem was, at this early date, 
called a γερουσία seems to indicate that it was more closely related, 
in its organization and functions, to the Doric γερουσία than to the 
βουλή of Athens. The historical development of the Council at 
Jerusalem tends to confirm this view. 

About the middle of the first century B.c. a change seems to have 
occurred in the name of this council. In 57-55 B.c. Gabinius divided 
the whole of the Jewish ἔθνος into five σύνοδοι (B. J., I, viii, 5), one 
of which was at Jerusalem. What Gabinius really did at this time is 
more clearly stated in Ant., XIV, v, 4, where it is said that he divided 
τὸ ἔθνος into equal parts or divisions and appointed five συνέδρια, one 
of which was to be in Jerusalem. The term συνέδριον is here applied 
by Josephus to the council at Jerusalem, as well as to the other four. 
This is the language in which Josephus describes what Gabinius did, 
but it is not thereby necessarily the terminology of Gabinius himself. 
We cannot therefore affirm that the council at Jerusalem was designated 
as a συνέδριον by Gabinius. 

249 


94 HISTORICAL AND LINGUISTIC STUDIES 


In 47 B.c. Hyrcanus II was reappointed ἐθνάρχης of the Jews at 
Jerusalem. In that year he summoned Herod from Galilee to appear 
before the συνέδριον at Jerusalem to answer an accusation of murder 
which had been made against him (Jos., Ant., XIV, ix, 3-5). Here, 
for the first time, so far as can be learned, the term συνέδριον is unmis- 
takably used to designate the council at Jerusalem, formerly known 
as the γερουσία, for it is uncertain whether Gabinius himself used the 
term at the earlier date. 

Elsewhere συνέδριον is frequently used to denote courts of justice. 
Hesychius defines συνέδριον by δικαστήριον. In Prov. 22:10, συνέδριον is 
used to translate}. In the Mishna, Sanhedrin I. 5, ὩΣ 29 MYPITIO 
=“courts for the tribes.’ The employment of συνέδριον to denote 
this council at Jerusalem may tend to show that there was a growing 
emphasis placed upon the judicial functions of the Council. In this 
connection it is important to observe that Le Bas et Waddington (Inscr. 
III, n. 1221) mention the βουλευταί and the ovvedpot as two distinct 
classes of officers. While, from the beginning of the first century 
B.C. συνέδριον seems to be the usual name for the Council at Jerusalem, 
yet it is not the only name by which it was designated. It was also 
called the γερουσία and the βουλή. 

The term γερουσία occurs only once in the New Testament (Acts 
5:21), and there has been much difference of opinion as to its meaning 
in that passage. The difficulty there arises from the fact that both 
συνέδριον and γερουσία are used, connected by καί. Either one of 
these words, if occurring by itself, would be readily understood as 
referring to the Sanhedrin. As it is, however, commentators are unable 
to agree as to its meaning here. Some of the passages already quoted 
under γερουσία may afford some light on its meaning in Acts, which 
reads: τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ. A 
phrase similar to the latter half of this occurs in Judith 15: 8, ἡ γερουσία 
τῶν υἱῶν Ἰσραήλ where it is evidently used as a designation for the 
Sanhedrin. A somewhat similar phrase, referring to the Sanhedrin 
is found in II Macc. 11:27, τῇ γερουσίᾳ τῶν Ἰουδαίων. These phrases 
show that so far as the form of expression in Acts is concerned, γερουσίαν 
τῶν υἱῶν Ἰσραήλ may denote the Sanhedrin. Meyer, Stier, Alford 
and others regard γερουσία, in Acts, as a more general term than 
συνέδριον, and include under it elders who were not members of the 
Sanhedrin. Lumby, in the “Cambridge Bible”’ series, takes συνέδριον 
as referring to another and smaller council than the Sanhedrin. Wendt 
takes both words as denoting the same council, with the καί as an 


250 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 35 


explicative. Schiirer thinks that both words certainly refer to the same 
body, and that either καί is to be taken as an explicative, or that the 
author of the Acts was mistaken in supposing that συνέδριον was a 
less comprehensive term than yepovoia. He inclines to accept the 
latter view. 

Inasmuch as it has been shown that συνέδριον was, at this time, 
the name commonly used to designate the Sanhedrin, and that γερουσία, 
in almost the same phraseology as that used in the New Testament, 
was used to denote the Sanhedrin, there seems to be a high degree of 
probability in favor of the view that both terms denote the Sanhedrin 
in Acts. In addition to the above statement regarding the γερουσία 
it is seen in the inscriptions (1410:7; 1411:2) that it was used to denote 
the governmental body of a city as late as the beginning of the third 
century A.D. 

As respects the term συνέδριον it is found only once in the inscrip- 
tions (1410:6). For place and date and translation of this inscription 
see II. (1). It may there have one of two possible meanings. Either 
it was used to denote assembly in the general sense of that term, or 
it was used in the technical sense denoting the governmental body of 
the city. The former alternative, taking it in the more general sense, 
is apparently the correct interpretation. 

In the first mention which we have of συνέδριον as a name for the 
Council at Jerusalem it is with reference to its exercising the functions 
of a court of justice, and in later times it is used with increasing fre- 
quency to designate a court of justice. In the New Testament it 
occurs twenty-two times, and, in all but three instances, it is used of 
the Council at Jerusalem in its exercise of judicial functions. Twice 
it is used of the local courts (Matt. 10:17; Mark 13:9), and once it 
occurs with the meaning of a session or a meeting of the Sanhedrin 
(John 11:47). 

Notwithstanding this almost uniform usage of the New Testament 
it is seen that Josephus uses all three terms, βουλή, γερουσία, and 
συνέδριον to denote the Sanhedrin. Under the term βουλή he refers 
to it in (1) B. J., Il, xv. 6: καὶ μεταπεμψάμενος τούς τε ἀρχιερεῖς 
καὶ τὴν βουλήν. Here, Florus, the Roman procurator at Jerusalem, 
sent for the priests and the βουλή to arrange terms of peace. (2) B. J., 
II, xvi. 2: ἔνθα καὶ ᾿Ιουδαίων of τε ἀρχιερεῖς ἅμα τοῖς δυνατοῖς καὶ ἡ 
βουλὴ παρῆν δεξιουμένη τὸν βασιλέαά. On this occasion the chief priests, 
together with the men of power, and the βουλή came to meet 
King Agrippa and Neopolitanus, a Roman envoy, to present to them 

251 


36 HISTORICAL AND LINGUISTIC STUDIES 


their grievances against Florus. (3) In B. J., II, xiv. 1, the local courts 
are referred to under the term βουλή. In B. J., II, xvii. 1, the term 
βουλευταί is used with reference to the Sanhedrin. (4) In B. J., V, 
xiii, 1, the γραμματεύς of the βουλή was put to death by Simon during 
the war with Rome. This has an additional interest for us in the fact 
that it shows the existence of the office of γραμματεύς of the βουλή in 


Jerusalem. 
The term γερουσία occurs, at least, three times in Josephus: Aut., 
IV, viii. 16: αἱ ἀρχαὶ τῶν πόλεων... , Kal ἡ γερουσά .. . . οἵ 


ἱερεῖς καὶ οἱ Λευῖται καὶ ἡ γερουσία τῆς πόλεως ἐκείνης. This passage 
states that if a murder had been committed, and the murderer 
could not be found, that the ἀρχαί and the γερουσία of the nearest 
adjoining cities or towns were required to measure the distance, from 
where the murdered man was found, to these cities, and the one nearest 
to where the murdered man lay was then required to perform the follow- 
ing rite: The ἱερεῖς, the Λευῖται and the γερουσία were to wash their 
hands over the head of a slain heifer, and publicly proclaim them- 
selves innocent of the blood of the dead man. From this it appears 
that each city had a γερουσία, and that the γερουσία in these cities 
_ had to deal with judicial matters, and with religious rites. In this 
instance the γερουσία is represented as co-operating with other officers 
in trying to determine who was responsible for the murder, but it is 
not, strictly speaking, acting in a judicial capacity. In Amt. XII, 
iii, 3, Antiochus is calling attention to the good-will shown to him by 
the Jews, who with their γερουσία came out to meet him. The para- 
graph in Ant., XIII, v. 8 is of special interest to us in this discussion 
inasmuch as the βουλή of Rome, the γερουσία of Jerusalem, and the 
γερουσία of Sparta are all mentioned. Two envoys (πρεσβευταί), 
members of the γερουσία of Jerusalem, were sent to Rome in 144 B.C. 
to renew a treaty made under Onias I, and they were to go on a similar 
errand to Sparta. At Rome these envoys were received by the βουλή, 
and at Sparta by the yepovota. All three of these bodies, the βουλή 
of Rome, the γερουσία of Sparta and the γερουσία of Jerusalem are 
represented as acting in a political capacity, each having authority 
to arrange treaties for their respective cities. The sending of this 
embassy took place about a century before there is any explicit mention 
of a συνέδριον at Jerusalem, or more accurately, before the Council 
at Jerusalem is called by that name. At that time γερουσία was the 
common name for the Council at Jerusalem, and Josephus in describing 
the event may be using the terms which were used in 144 B.c. 


252 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 37 


Josephus also refers to the Sanhedrin under the term συνέδριον: 
Ant., XIV, ix. 3-5, εἰ μὴ πρότερον κατακριθείη τοῦτο παθεῖν ὑπὸ τοῦ 
συνεδρίου. The authority to pass the sentence of death is here ascribed 
to the συνέδριον of Jerusalem. In the two paragraphs following this 
one the word συνέδριον occurs eight times denoting the Sanhedrin of 
Jerusalem, and once the plural is used with reference to the members 
of the Sanhedrin. In Ant., XV, vi, 2, it is implied that the συνέδριον 
at Jerusalem had authority to pass sentence of death upon a criminal. 
In Ant., XX, ix, i, the word συνέδριον occurs twice, with reference to 
its passing sentence of death upon James the Just. But it appears 
that this sentence could not be executed without the consent of the 
Roman procurator, Albinus, and it happened on this occasion that 
Albinus revoked the sentence of death passed by the συνέδριον of 
Jerusalem. 

In Josephus, as well as in the New Testament, the term συνέδριον 
denotes the Sanhedrin acting in a judicial capacity, and never as a 
legislative or civic body. This coincidence is all the more remarkable 
inasmuch as Josephus uses other terms, βουλή and γερουσία to denote 
the Sanhedrin exercising political or governmental functions. This 
investigation tends to show that the term συνέδριον as it was employed 
in the New Testament period to designate the council at Jerusalem, 
was used with reference to it as a judicial body, and that when this 
council was referred to as exercising civic or governmental functions 
it was commonly called the βουλή or the γερουσία. It seems to be 
highly probable that from about the middle of the first century B.c. 
the name συνέδριον became the common designation for the council 
at Jerusalem, but the earlier name, γερουσία, still survived side by 
side with the new, with perhaps a more distinct reference to its legislative 
functions. 


253 


III. δῆμος 


The word δῆμος is found in sixteen of the Macedonian inscriptions, 
and in these it occurs thirty-seven times, or including five restorations 
by the editor, forty-two times. The following table gives a list of the 
inscriptions containing δῆμος, the name of the city to which each 
belongs, and their respective dates. In some instances the dates are 
given only approximately, as the exact date cannot always be ascer- 
tained. Further investigation may also change some of the dates 
which are here accepted. 








Mea wee of Date of Inscription 
ἐπι Αι εν: Beroea 
Be Danek sel cesha τ 

0: πος Thessalonica} 143 A.D. 

1 LI a Delos 220-215 B.C. 

[Se A Re if TU re te 

ΟΝ Aivati ΤΠ BCs 

SAT Anna Amphipolis | 358-357 B.c. 

GG fog le τ Probably the early part of the Roman era 
TOSQs τ ὙΠ Ocra Uncertain, probably before the Roman period 
1085 phe hy ka ven ὁ {{ se {{ ec ae “ce {{ 
EESO!s 5 Ssh ius Thasos Before the time of Alexander the Great 
ἘΦ, ces ot Between 42 B.C. and 27 B.C. 

PSION ees τ First century A.D. 
TRA Or loc. paste τῇ ΤΉΝ τη 
TOO ιν τον sy 4II B.C. 


It thus appears that five of the cities of Macedonia had a δῆμος, 
or seven if we, with Dimitsas, include Delos and Thasos. As to the 
period of time covered by these inscriptions they extend from the last 
part of the fifth century B.c. to the first half of the second century 
A.D., and perhaps later. 

In the treatment of the word βουλή, the relation of the βουλή to the 
δῆμος was discussed. It there appeared that the βουλή had certain 
functions pertaining to it as a distinct body, but that more often the 
βουλή and the δῆμος were represented as acting together in the transac- 
tion of public matters. On other occasions official action is attributed 
to the δῆμος alone. The functions of the δῆμος in so far as they appear 
in these inscriptions are as follows: | 

38 [254 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 39 


1. The δῆμος was the highest political authority in city or state. 
In 255:10-14 the action of the βουλή on this occasion seems to have 
had the force of a motion or a proposition, according to modern ter- 
minology. It was introduced at a meeting of the δῆμος in the form of 
a resolution, and carried with it the recommendation of the βουλή, but 
it did not become an authoritative decree until the δῆμος had voted 
upon it. 

2. The δῆμος had authority to pass decrees honoring benefactors 
of the city (671:12-109). 

3. At Thessalonica the δῆμος chose the place where the statue 
was to be erected (671: 38-41). 

4. The δῆμος at Thasos (in 411 B.c.) had authority to grant exemp- 
tion from taxation (1369:1-2), and to punish by exile (1369:5). These 
decrees of the δῆμος were repealed by the oligarchy in 411 B.c., but the 
supremacy of this revolutionary body was of short duration. Reference 
is here made to the δῆμος which was in Thasos before the oligarchy 
was established, and not to the δῆμος appointed by the oligarchical 
βουλή. 

5. The δῆμος αἱ Amphipolis and Ocra erected monuments in honor 
of their benefactors, at their own expense (927:4; 1080:2; 1085:1). 

6. The δῆμος of Thasos exercised both judicial and legislative 
functions (1369). 

The only suggestion as to how the δῆμος was appointed is to be 
found in Thasos (1369 ), where it appears that the βουλή was to make out 
a list of those who should be permitted to take the oath as members 
of the δῆμος. Inasmuch as this took place during the revolution of 
the oligarchy it cannot be assumed that this was the regular order of 
procedure. It is seen, however, that the δῆμος is always associated 
with some city of which itis the highest governing body, and with 
respect to the βουλή they sustained the same relation to each other 
in matters of government as the βουλή and the δῆμος of Athens did 
to each other. In Athens it is a well-known fact that the δῆμος included 
practically all the citizens of the place. Every adult Athenian was 
entitled to attend, and formed part of the body, as in a New England 
town meeting (cf. Gilbert, Greek Const. Ant., pp. 285-90). The δῆμος 
of the Macedonian cities was in all probability made up in this way. 
The citizens thus legislated for themselves, and were not a representative 
body. 

From the usage of the term δῆμος in the inscriptions certain facts 
are obtained which have a bearing upon the meaning and usage of 


255 


40 HISTORICAL AND LINGUISTIC STUDIES 


this term in the New Testament. It occurs four times in the New 
Testament (Acts 12:22; 17:5; 19:30, 33). In Acts 12:22 it pertains 
to the city of Caesarea in Palestine; in 17:5 to Thessalonica in Mace- 
donia; and in 19:30, 33 to Ephesus in Asia Minor. The Macedonian 
inscriptions show that the cities of Macedonia were generally governed 
by a body called ὃ δῆμος. Reference is made in No. 365 to the δῆμος 
of Thessalonica. Ephesus not being a Macedonian city is not mentioned 
here, but there are other inscriptions which make mention of ἃ βουλή 
and a δῆμος in Ephesus. Not only do the inscriptions show that a 
political body called the δῆμος existed in Thessalonica and Ephesus, 
but they also afford some light as to some of the officers mentioned in 
the New Testament. 

The politarchs are associated with the high priest in such a way as to 
suggest that they were colleagues, but that the high priest was in some 
manner their superior officer. The statement is made (365) that certain 
things were done for the βουλή and the δῆμος by the politarchs περὶ τὸν 
dpxepea, Both the politarchs and the high priest were subordinate, 
or subject to the authority of the δῆμος. They were both officers of 
the city. 

The accusation against Paul and Silas in Thessalonica was political. 
They had violated certain civic laws and so were answerable to the city 
tor their conduct. The intention seems to have been to bring them to 
the δῆμος for judgment, but failing to find Paul and Silas, they arrested 
Jason, together with some of the brethren, for having given shelter to 
Paul and Silas. Jason was brought to the politarchs for trial. Evi- 
dently it was to the politarchs as public officers under the δῆμος that 
Jason was summoned. They were judicial officers of the δῆμος, that 
is of the δῆμος as a political body. There seems to be a strong proba- 
bility that the term δῆμος in Acts 17:5 has its technical meaning denoting 
a governmental body. 

In favor of the technical meaning in Acts 19:30, 33 it is seen from 
the inscriptions: (1) that one of the regular places of meeting for the 
δῆμος was the theater (with Acts 19:29 cf. CIA, II, 378, 381, 392, 
403, 408, 435, 439, 454, 468, 471); (2) that all matters of interest to 
the city were to be disposed of, either at a regular session of the δῆμος 
or at a meeting specially called, in case of emergency (cf. Gilbert, 
Greek Const. Ant., pp. 285-87); therefore the purpose for which the 
δῆμος is assembled on any occasion was legislative or judicial; (3) the 
usual name for an assembly of the δῆμος was ἐκκλησία (198, 255, 671). 
The meeting of the δῆμος in Ephesus is designated as an ἐκκλησία, 


256 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 41 


but by implication an unlawful ἐκκλησία (Acts 19:32, 39, 41). In this 
case we must understand that it was an irregular meeting of the δῆμος, 
not convened in any regular order. 

Most of the reasons given for interpreting δῆμος in a technical sense 
in Acts, chaps. 17 and 19 would apply to its usage in Acts 12:22. The 
data furnished by the inscriptions tend to confirm the interpretation 
of δῆμος in Acts as a technical term denoting a political body. 


257 


ΤΝ. διαθήκη; 


(1) 128 
Ἡρακλίδης ᾿Ασκληπιά- 
δου ἱερεὺς τῆς θεοῦ 
κατὰ δι[α [θήκη ]ν ἐκ- 


έλευσεν. 


The whole of this inscription is extant and is here transcribed. It 
was found in Janitza (Πέλλη). The date is not known, but there is 
nothing in the inscription itself to suggest a late date. 

The priest of the goddess provided κατὰ διαθήκην for something 
to be done. In many of the Macedonian monumental inscriptions 
the object of the verb is omitted when that object is the tomb or monu- 
ment on which the inscription is written. It is more frequently omitted 
than mentioned in such cases. In the above inscription the object 
of the verb if stated would be some word or words concerning the erection 
of the monument. There is no express mention here of the disposition 
of property, though the natural inference is that when the testator 
commanded that certain things should be done that he provided the 
money necessary for doing it. 


(2) 258 

k(ai) Φιλωνος τοῦ Κόνωνος ποιησαμένου λόγους περ(ὶ) M. Overiov Φίλω- 
γος τοῦ θείου κ(αὶ) προσανγείλαντος ὅτι κ(αὶ) πρῴ(ην) τὴν ἑαυτοῦ πατρ(ίδα) 
ἐτείμησε μεγάλως κ(αὶ) τελευτῶν οὐδὲ τῆς κατὰ τὴν βουλὴν τε(ἡ) μῆς ἠμέλη- 
σεν, ἀλλ᾽ ἀφῆκεν αὐτῇ κατὰ διαθήκην Δ΄: ad: ἐφ᾽ ᾧ ἐκ τῶν κατ᾽ ἐνιαυτὸν 
ἐξ αὐτῶν γεινομένων τόκων ἡμέραν ἄγουσα Οὐεττίου Βωλανοῦ ἑορτάσιμον εὐ- 
ὠχῆται τῇ πρὸ δεκατεσσάρων καλανδῶν Νοεμβρίων, ἔδοξεν τῇ βουλῇ τὴν τοῦ 
ἀνδρὸς σεμνότητα κ(αὶ) βούλησιν ἀποδέξασθαι ἐπί τε ταῖς ὑπ᾽ αὐτοῦ κατὰ τὴν 
διαθήκην γεγραμμέναις αἱρέσεσιν τὸ τἀργύριον λαβεῖν καὶ κατ᾽ ἐνιαυτὸν ἄγειν 
τὴν τοῦ Οὐεττίου Βωλανοῦ ἑορτάσιμον ἐκ τῶν τόκων ἡμέραν καὶ μήτε τοῦ 
προγεγραμμένου κεφαλαίου ἀπαναλίσκειν τι εἰς ἑτέραν χρείαν μήτε τοῦ κατ᾽’ 
ἐνιαυτὸν γινομένου τόκου, ἀλλ᾽ ὡς ὃ δοὺς Φιλων ἠθέλησεν, τὸ τἀργύριον 
ἠριθμήσατο καὶ παρέλαβεν ὃ ἐπιμελητὴς τῶν τῆς βουλῆς δηναρίων Λούκιος 
Λουκρήτιος Πούδης. 

τ ΒῸΓ a thorough discussion of the term διαθήκη see F. Ο. Norton, Lexicographical 
and Historical Study of διαθήκη. 

42 [258 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 43 


The whole of this inscription is extant, and from ]. 7 to the end is 
here transcribed. For the place and date of this inscription see I. (6), 
where a translation is also given of ll. 9-26. 

A longer portion of this inscription is here transcribed because it is 
the best example of a διαθήκη found in the Macedonian inscriptions, 
and its importance is enhanced by the fact that it comes so near to 
the time when the books of the New Testament were written. From 
it we learn that a certain man when dying left to the βουλή, κατὰ διαθήκην, 
1,500 denarii, on the condition that from the accruing interest an 
annual festival was to be conducted at a stated time. The βουλή 
voted to accept the money on the conditions named in the διαθήκη, 
and to use it only as directed by the testator. Express mention is 
made (1. 10) of the death of the testator, which is rather unusual, 
although it is always assumed that the διαθήκη becomes effective only 
on the death of the testator. It is seen that at this time a man could 
dispose of a part, at least, of his property to some person or persons 
apart from his heir. Property might be transmitted by means of a 
διαθήκη. This bequest to the βουλή was conditional,and could be 
used by the βουλή only by carrying out the conditions named in the 
διαθήκη. A similar transaction, so far as the city is concerned, takes 
place today when a city accepts a gift from Andrew Carnegie agreeing 
to fulfil the conditions attaching to the gift. The transaction between 
the βουλή and the testator was not mutual. The testator took the 
initiative, named the recipient or beneficiary, and the conditions attach- 
ing to it, and his terms were authoritative. 


(3) 281 
τὰ TE- 
κνα Τι(βέριος) Κλαύδιος Πρόκλος, Μάξιμ.- 
ος Κλαύδιος καὶ Αἰλία 
6 Πρόκλα ἡ σύμβιος κατὰ διαθή- 


κας, 


Only a part of this inscription is extant, and only that portion of 
it is transcribed which contains the term διαθήκη. It was found ina 
church in Mpeloboditsa which lies between Prilapos and Stobos. The 
date is not known, but the Latin names indicate that it belongs to the 
Roman period. 

It is said in the inscription that, “‘ Tiberius Claudius Phortius, having 
done duty as a soldier in a praetorium, his children, Tiberius Claudius 


259 


41 HISTORICAL AND LINGUISTIC STUDIES 


Proclus, Maximus Claudius and Ailia Procla his wife erected [this 
monument,] κατὰ διαθήκας.᾽ 

This is a monumental rather than a testamentary inscription. 
The purpose of the inscription is to record the fact that the children 
of the deceased had erected a monument to the memory of their father 
who had been a soldier, but they did this in accordance with the com- 
mands of their father as expressed in his διαθήκη. The matter of 
erecting a monument to the deceased does not seem, in this case, to 
have been left to the discretion of his heirs, but was made obligatory 
upon them, by the testator in his διαθήκη. The mention of the διαθήκη 
is then incidental to the main purpose of this inscription, and is not 
a statement regarding the διαθήκη as such. 

The two sons and a son’s wife are recorded as having erected the 
monument. They were in all probability his heirs, although nothing 
is said about the disposition of property. That would be aside from 
the purpose of the inscription. The plural number of διαθήκη, which 
occurs in 1]. 6, does not seem to differ in its meaning from the singular. 
The two forms seem to be used interchangeably. That there was at 
one time a difference between the singular number of διαθήκῃ and 
the plural number of it is altogether probable, but that difference is 
not apparent in any of these inscriptions. 


(4) 348 

᾿Ιούλιος (καὶ) Θηίγονος 

Ποπλίῳ Φρον- 

τίν- τῷ πατρώ- 

w κατὰ τὸν O[etov] ὁρ- 
5 κισμὸν τῆς διαθή- 

κης τὸν βωμὸν 

ἔκτισαν καὶ τὰ θεῖ- 


> a be: ’ 
α αὑτῷ ἐποίησαν. 


The whole of this inscription is extant, and is transcribed. It was 
found in the house of Chrestos Sabba in Achrida, which lies to the north 
of the earlier town of Lychnidus, which was the chief town of the 
Dasaretae in Illyricum. The Roman names occurring in it indicate 
that it belongs to the Roman period. It reads as follows: “Julius and 
Theigonus for Poplius Frontinus their father built the altar and 
performed the sacred rites according to the divine adjuration of the 
διαθήκη." 

200 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 45 


The purpose of the inscription seems to be to record the fact that the 
sons have fulfilled their obligation to their deceased father, in accordance 
with the solemn injunction imposed upon them in the διαθήκη. These 
commands enjoined by the testator upon his heirs seem to have 
authority, and are in all probability conditions which they must fulfil 
before they can enter upon the inheritance, as in the case of the property 
left to the βουλή of Tzepikobon. They have the force of an authori- 
tative command, and were not to be lightly disregarded by the son or 
heir. This inscription tends to show that the sons were expected and 
required to maintain the religious duties of the deceased parent, and 
that a man might make provision in his διαθήκη for the perpetuation 
of the obligations resting upon his family. 


(5) 369 
6 ἐκ διαθηκῶν ‘Epevvi [ ov 


Only a part of this inscription is extant, in a very fragmentary 
condition. For a description of it, and for its place and date see under 
I. (7) where an inscription referring to the same time and event is 
described, or, more accurately perhaps, they are both copies of the same 
original. See Jour. Hell. Studies, VIII, 1887, 362. 

Although the details of this transaction cannot be obtained, yet 
it is reasonably certain that a bequest was made in favor of the city of 
Thessalonica, for the establishing of certain games. The preposition 
ἐκ occurs here before διαθηκῶν, instead of the more usual construction 
of κατά with the accusative, but apparently with little difference in 
meaning. 

The word διαθήκη occurs in five of these inscriptions, in one of 
which it is found twice. These inscriptions in which διαθήκη occurs 
either relate to the duties of children to their deceased parents, or have 
reference to bequests made to some city, and so have a public interest. 
They were not intended to set forth the διαθήκη itself, or even to describe 
it as such. They afford, however, considerable indirect evidence as 
to the character of the διαθήκη. 

There is only one explicit reference to the disposition of property 
(258), and in that case mention of the bequest is made subordinate to 
the purpose for which it was given. The main feature of the διαθήκη, 
as here presented, is that it gives to the children or legatees certain 
specific and binding commands which they are required to fulfil. It 
has been seen that the children were solemnly adjured in the διαθήκη 

261 


40 HISTORICAL AND LINGUISTIC STUDIES 


to perform the sacred rites to their deceased father. I am uncertain 
whether this expression implies that these rites were observed by the 
sons as worship to their father, or whether it means that they per- 
formed the rites for their father, in his interest. In two instances 
it is the city which is placed under obligation to carry out the wishes 
of the testator. There seems to be a strong probability that these 
injunctions had in every case a religious significance, and had to do 
with the perpetuation of the family life. The most noticeable feature 
of the διαθήκη as it appears in the Macedonian inscriptions is that it 
always contains certain injunctions or commands which are to be exe- 
cuted after the decease of the person who gave them, and that these 
requirements are imposed without consulting the persons who are to 
execute them. 

The discussion of the difficult question as to what sense or senses 
the word bears in the New Testament lies outside the scope of this 
paper. It must suffice to remark concerning the διαθήκη of these 
inscriptions: 

1. That it is testamentary rather than contractual. It is not a 
mutual compact to which both parties give assent, mutually contracting 
to do certain things, but the act of one person giving charges to another, 
or bestowing property on another, or both of these. The initiative 
is always taken by the one person. 

2. The thing enjoined in the διαθήκη is apparently always to be 
executed after the decease of the testator. His death is seldom explicitly 
mentioned, but is always assumed as the terminus a quo of the enjoined 
act. 

3. When property is bequeathed it may be accompanied by a charge 
to be fulfilled, and in such a way that the commission must be accepted 
in order to obtain the property (258). It is not clear that these injunc- 
tions always have a relation to the obtaining of a bequest. The injunc- 
tions laid upon children of the testator seem to be imperative, but 
perhaps in all these cases some property is left to the sons. 

4. The usage of the term διαθήκη in the inscriptions is similar to 
its usage in the Old and the New Testaments in that the initiative is 
always taken by one person. In the scriptures it is God who takes 
the initiative, and in the inscriptions it is the testator. In both there 
is some disposition made. It is also similar in that, in both, certain 
duties are enjoined upon the children or heirs. The one making the 
διαθήκη always assumes the right to command, and to withhold his 
bequest if the conditions attached to it are not fulfilled. 


262 


V. δόγμα 
(1) I 


6 κατὰ τὸ δόγμα τῆς βουλῆς 


For place and date, and translation of the inscription from which 
this phrase is transcribed see I. (1). According to this inscription an 
enrolment of the names of those who had become ἔφηβοι during a 
certain year was made by a δόγμα of the βουλή. The term δόγμα is 
here used in a technical sense, and denotes an official decree. 


(2) 217 
- μηδὲ doy- 
μα τινὶ διδόνι πολιτείας ἢ χρήσε- 
ws τῶν δημοσίων, 


Ἐὰν δὲ τῇ. : 
40 ον νι νον] πολειτάρχῃ καὶ δόγμα 
δημόσια, 


45 2) AUR Seon hROVTON τὸ δόγμα, ε- 
δοξε τῷ διέποντι 
τὴν ἐπαρ- 
χίαν ᾿Ιουνίῳ Ῥουφίνῳ διά 


All of this inscription is extant except the last four lines, of which 
only a word or two remain, but the extant portion is badly mutilated. 
Only the immediate contexts in which the word δόγμα occurs are tran- 
scribed. It was found in Idranitzi, and belongs to Orestis, which lies 
about one hundred miles to the west of Thessalonica. Sakellarios 
who first published it assigns it to the reign of Hadrian (117-138 A.D.). 

It is a decree passed by the πολῖται and the πολιτάρχης regarding 
the right of possession to certain lands, “concerning which those who 
hold them in possession formerly made a compact giving them up and 
handing them over to the state; but now the more powerful men of 
the eparchy are driving out by violence the poor, which is not lawful 
for them”? (ll. 9- 18). The decree provides that the land shall remain 
in the possession of the Orestae to whom it formerly belonged, and that 
263] 47 


48 HISTORICAL AND LINGUISTIC STUDIES 


“the politarch holding office for the year shall have charge of these 
things, to cast out and to hinder those using violence” (Il. 34-39). 
Beginning at the middle of |. 45 it reads: “this δόγμα was decreed by 
Junius Rufinus who is filling the office of eparch.” 

This δόγμα is an authoritative protest on the part of the people 
against certain acts of injustice which deprived them of their lands. 
It discloses the fact that the citizens had a right to legislate for them- 
selves; the government was not in the hands of an aristocracy. LI. 39- 
44 seem to provide against a decree which shall annul or in any way set 
aside the decree passed by the politarch and the citizens. 


(3) 258 
3 δόγμ(α)τος av(a)ypady τῇ ιά τοῦ Δαισίου μηνός 


The whole of this inscription is extant, and the phrase containing 
the word δόγμα is transcribed. For place and date of this inscription, 
and a translation of a portion of it see under I. (6). 

The line transcribed above relates that the δόγμα was inscribed on 
the eleventh of the month Daisios in the year 243. By this δόγμα of 
the βουλή a bequest to the city was accepted. The term δόγμα is 
here employed in its ordinary technical meaning, denoting an official 
decree. 


(4) 398 
4 οὐκ ἔφυγον δὲ δόγμα τὸ 


τοῖσι μίτοις 


The whole of this inscription is extant, but only the clause contain- 
ing the term δόγμα is transcribed. It was found in the modern town of 
Καλλὶ-Κουλέ, but where and when it was first written does not seem 
to be known. It reads thus: ‘My parents called me Droson, always 
rejoicing with gentle heart, but I knew a short light of life, and escaped 
not the decree of the fates, and I passed seventeen years of life, but now 
I lie in Hades sharing neither good nor evil.” 

Generically the term δόγμα seems to have the same usage here as 
in the other inscriptions, but whereas in those it denotes the authorita- 
tive decree of a governmental body, it here denotes a decree of the fates, 
which is absolute and binding. 

The term δόγμα is found in four of the Macedonian inscriptions, 
and occurs six times in all. Twice it is used of a decree of the βουλή 
(x, 258); once of a decree by the πολῖται and the πολιτάρχης (217); 

264 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 49 


twice with reference to a decree by an individual acting in an official 
capacity (217:28-32; 39-41) and once it is used of a decree by the fates. 

The usage of the term δόγμα in the inscriptions is parallel to that 
of the New Testament, in which it occurs five times, four times in the 
plural number (Acts 16:4; 17:7; Eph. 2:15; Col. 2:14), and once 
in the singular (Luke 2:1). In Luke 2:1 and Acts 17:7 the δόγμα is 
issued by an individual, a ruler. In Acts 16:4 the decrees (δόγματα) 
are from the apostles and elders together with the whole church at 
Jerusalem. Their action on this occasion is regarded by the writer 
of the Acts as an authoritative utterance. <A position of authority 
over other Christians was ascribed to the leaders and the church at 
Jerusalem. Specifically it is different from the authority attributed 
to the βουλή of a Greek city, but generically, the authority ascribed to 
the δόγμα is the same in both instances. 

In Eph. 2:15 the statutes referred to are those found in the Mosaic 
law, which were currently regarded as coming from God through Moses, 
and as possessing divine authority. When reference is made to the 
decrees or statutes of the Mosaic code the plural denotes a group or 
body of statutes, but when the reference is to the decrees of the elders 
and apostles it denotes the several commands issued by them. 

It appears then that underlying the usage of this term, both in the 
inscriptions and in the scriptures, there is the idea of an authoritative 
utterance. It is also a matter of interest to know that δόγμα was not 
used of decrees made by the Athenian ἐκκλησία, They were called 


ψηφίσματα. 


265 


VI. 


18 


32 


48 


56 


24 


45 


I2 


δοκέω 


198 
"Ἔδοξεν τῇ βουλῇ καὶ τῷ δήμῳ 


[elite φόρον δοκεῖ τάττειν τὸν δῆμον αὐτ- 
ίκ]α μάλα, 


εἰπεῖν δὲ Περδίκκᾳ ὅτι δοκε δίκα- 


ιον] εἶναι 
Ἔδοξεν τῇ βουλῇ καὶ τῷ δήμ- 
ῳ] 
ὅ τι ἂν δο- 
Kk] [ἄξι]ον εἶναι περὶ Μεθωναίων, 
"Edo- 
Sev τῇ} βουλῇ καὶ [τῷ [δ] ήμ[φ] 


109 
ἔδοξε τῇ βουλῇ καὶ τῷ 


217 
ἔδοξε τῷ τε πολειτάρχῃ 
καὶ τοῖς πολείταις ὁμογνωμονοῦ- 
σι" 


-“ Ν 4, ¥ 
τοῦτο τὸ δόγμα ἔ- 
- , A J 
δοξε τῷ διέποντι τὴν ἐπαρ- 


, » ΄ € ’ 
χίαν Ἰουνίῳ Ῥουφίψῳ:. . . . . 


255 
Ἔδοξεν τῆι βουλῆι καὶ τῶι δήμωι, 
ὅτι δοκεῖ τῆι βουλῆι ἐπαινέσαι με- 
[ν αὐ]τόν, 


50 


[266 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


16 


20 


27 


70 


77 


36 


22 


65 
69 


77 


258 
: ἔδοξεν τῇ βουλῇ 
τὴν τοῦ ἀνδρὸς σεμνότητα κ(αὶ) βούλησιν 
ἀποδέξασθαι 


352 
ἐκ τῆς δοκούσης 
τάχα τιμίας ὕλης 
671 
"Edogey τῆι βουλῆι καὶ τῶι δήμωι: 
δεδόχθαι 
τῆι βουλῆι καὶ τῶι δήμωι: 
Ἔδοξεν τῆι βουλῆι καὶ δήμωι: 
δεδόχθαι τῆι βονλῆι 
καὶ τῶι δήμωι 
δοῦναι τόπον ὡς 
βέλτιστον καὶ τοῖς δεδογμένοις ἀκολούθως δια- 


λεγέντος καὶ BovdAwvos: δεδόχθαι τῆι βουλεῖ" 


τῆι ἀναθέσει τῆς εἰκόνος ὅν ἄν [τόπον] 


δό[ξηι]} τοῖς βουλευταῖς. 


675 

Au’ ὃ δεδόχθαι Ληταίων τῆι βουλῆι καὶ τῶι δή- 
BLO ode a fa cee EG 
742 


. ἐὰν au|porépas δοκῇ 
829 
Δοκεῖ δέ μοι 
τοῦτο ἐμοὶ δοκεῖ τῆς ἀγαθῆς τύχης ἔργον εἶναι. 
Συμβέβηκε τοίνυν τὰ δοκοῦντα τῆς 
κώμης ταύτης πλεονεκτήματα 
267 


51 


52 HISTORICAL AND LINGUISTIC STUDIES 


847 
I Ἔδοξεν τῷ δήμῳ ᾿ 
976 
2 DE oxen τῆι β[ ο]υ[λῆι] καὶ roe δήμοι, 
53 ὅτι ἂν δοκεῖ yall ar ἄλλο ὅτι ἂν Sdovies| 
977 
8 [Ἔδοξεν [τῷ] βουλῇ καὶ τῷ δήμῳ 
15 [ὅτι δοκει τῇ β]ουλῇ, 
1130 
5 ak τῇ Henle Kal TO one. 
13 τά TE eee ἄκυρα ἔστω 


Inasmuch as the word δοκέω occurs, for the most part, in a constantly 
recurring formula it is not necessary for the understanding of its meaning 
or usage to quote a larger context in each case, or to give a description 
of each inscription in which it occurs. Under III. (2), where the context 
is transcribed, an illustration of its common usage in the technical sense 
may be found. 

It occurs thirty-two times in the Macedonian inscriptions, and is 
generally used of the expression of opinion in the sense of a public or 
official decree. There are however two other distinct usages of the 
word in the inscriptions. These three usages are found as follows: 

1. It is used with the technical meaning in referring to official acts 
in the following inscriptions: 198:3, 6, 18, 32, 48, 56; 199:5; 217:24, 
45; 25524, 12; 258:16; 67:1, 6, 20, 27, 69, 70, 77; 675:36; 742:22; 
829:77; 847:1; 976:2; 977:8, 15; 1130:5, 13- 

2. It isemployed in impersonal expressions in which it does not have 
the technical meaning, as in 829:65, 69, δοκεῖ δέ μοι, and ἐμοὶ δοκεῖ where 
it is equivalent to ‘‘methinks,” “it seems to me.” 

3. Twice it is used in referring to things with the meaning of “‘to be 
reputed” or “esteemed” (352:2; 976:53). 

When the word is used as in No. 1 above it is intended to denote 
an act of authority which for governmental purposes has the force of 
a law. It expresses an opinion which is public and official and not 
private or personal. Such authoritative declarations are made by 

268 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 53 


some body, or individual, having the right, by virtue of his office, to 
issue such decrees. 

These official acts or decrees may come from: (1) the βουλή and 
the δῆμος (198:3, 6, 18, 48, 56); (2) the βουλή (255:12); (3) the δῆμος 
(847:1); (4) the πολιτάρχης and the πολῖται (217:24); (5) an individual 
ruler (217:45). 

Of the three distinct usages in the inscriptions each has a parallel 
in the New Testament. Generically, the usage of δοκέω in Acts 15:22, 
25, 28 is the same as that mentioned in No. 1 above. That an expres- 
sion of so technical and legal a character should be used in the Acts 
passage is of interest in indicating the attitude of authority which the 
leaders of the church at Jerusalem assumed, or which the author of the 
Acts supposed them to take. Yet it would doubtless be overpressing 
this to make an exact equivalence between their authority and that 
of the βουλή of a Greek city. Nevertheless, it does indicate, in the view 
of the writer of the Acts, that the church at Jerusalem had assumed an 
attitude of authority over the gentile Christians outside of Jerusalem. 

A usage parallel to No. 2 is found in Acts 25:27. 

In Gal. 2:9; Mark 10:42 the word occurs with the meaning of 
“το be reputed” or ‘“‘esteemed”’ as in No. 3 above. 

It thus appears that of the usages found in the inscriptions all are 
paralleled in the New Testament, but that the proportion of usages 
is very different. A usage occurring but three times out of sixty-two 
instances in the New Testament appears in the inscriptions twenty- 
eight out of thirty-two occurrences of the word. What might seem 
from the New Testament to be an exceptional usage is shown by the 
inscriptions not to besoat all. The difference in frequency is the natural 
result of the difference in the character of the literature. 


269 


ΝΠ. ἐκκλησία 


() 671 
50 καὶ παρελθόντος εἰς τὴν ἐκκλησίαν καὶ 
διαλεγέντος ἀκολούθως τοῖς ἐψηφισμένοις, 


All of this inscription is extant. For a translation and description 
of it, and for its place and date see I. A. (9). 

On this occasion the envoy (πρεσβευτής) from Delos was received 
by the ἐκκλησία of Thessalonica. The ἐκκλησία mentioned here was 
composed of the βουλή and the δῆμος, and was a political body having 
authority to legislate for the city to which it belonged. 


(2) 889 
3 ὁρκίζω οὖν τὴν εὐλογημένην τῆς 
᾿Αμφιπολιτῶν ἁγίας ἐκκλησίας ἐπισκοπὴν 


The whole of this monumental inscription is extant. Only that 
portion of it is transcribed which is immediately concerned with the 
ἐκκλησία. It belongs to Amphipolis (I. 4). From the reference in 
it to the Trinity (Il. 3, 5) it is evidently a Christian inscription, but its 
exact date has not been ascertained. The translation of the whole of 
it is here given: ‘‘Having lived the common human life with grace 
and dignity, continually having made supplication ta receive the hope 
of eternal life from the great and life-giving immaculate Trinity, I 
Liccon lie here. Therefore I adjure the blessed episcopate of the holy 
church of Amphipolis and the highly favored clergy by Father, by Son, 
and by Holy Spirit not to consent that any other person, in the future, 
be buried in this my burial-place.”’ 

The term ἐκκλησία here denotes the church. This usage is the 
one generally found in the New Testament, but rarely in the inscriptions. 
In this case it is implied that the ἐκκλησία has some authority over the 
burial-place, that it has power to grant or to withhold permission for 
burial in certain places. 

Both of the usages found in the inscriptions for the term ἐκκλησία 
occur in the New Testament in widely different proportions. In one 
hundred and eleven occurrences of the word it is used one hundred and 
eight times with an ecclesiastical meaning, and only three times with 

54 [270 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 950 


the technical meaning, denoting a political body. In Acts 19:39 the 
word ἐκκλησία is used with reference to a body having authority to 
exercise judicial functions, and is referred to as an ἐκκλησία ἔννομος, 
that is, having legal authority and conducting its business within the 
requirements of the law. This ἐκκλησία ἔννομος is mentioned in 
contrast to the ἐκκλησία then assembled in the theater at Ephesus 
(Acts 19:32, 41), which was neither an ἐκκλησία κυρία, nor an ἐκκλησία 
σύγκλητος. That is, it was not one of the ordinary meetings of the 
ἐκκλησία, nor a specially called meeting, and so the γραμματεύς regarded 
it as an ἐκκλησία which had not conformed to the legal requirements 
for such an assembly. The people had assembled in the theater without 
being convened by any formal call, and disorder prevailed in the meeting. 

In Acts 19:32, 41 the word ἐκκλησία denotes a political body, but 
implies that it was irregular in its proceedings, while in Acts 19:39 
the reference is to the ἐκκλησία in its regular order of procedure. It 
is used with the technical meaning in both cases. Kennedy says, 
“In the New Testament the usage of the LXX determined the sense 
of the word, which is = the public gathering of Christians viewed 
externally as met for a common purpose, or organized with a common 
aim, or viewed from an inward standpoint as a spiritual corporation”’ 
(Sources of N.T. Greek, p. 99). To this classification of the usage of 
ἐκκλησία in the New Testament its usage in Acts 19:32, 39, 41 forms an 
important exception. The usage in this passage is not derived from 
the LXX, but from the usage common in Greek cities in that period. 
Such a usage was current in Ephesus where this event took place. 


271 


Vill. κληρονόμος 


(1) 180 

” Ei δὲ ὁ κληρονόμος ὃ ἐμὸς 
παραπέμψῃ τι, δώσει 
τῷ ταμιείῳ προστίμου δηνάρια ψν. 


The whole of this inscription is extant, and the last three lines 
are here transcribed, containing the term κληρονόμος. It belongs to 
Thessalonica. Its date has not been ascertained. 

According to this inscription a certain woman, Aurelia by name, 
built a tomb for herself and her husband, and made this demand upon 
her heir: “‘But if my heir neglect anything he shall pay to the treasurer 
a fine of 750 denarii.”’ 

It appears that a testator had a right to impose certain obligations 
upon the heir, and to fix a certain penalty for the violation of any such 
conditions attaching to the inheritance. 


(2) 262 


26 (κληρ)ονόμων μου 
ονων ἡ κληρο(νομία) 


This inscription is found in a badly mutilated condition. The 
whole of the left side of it is worn off, so that it is impossible to obtain 
any adequate impression of the subject of it. It belongs to Deriopos. 
Dimitsas thinks that it should be dated in the later Roman period, 
γ᾽... .. δ΄ αἰῶνα p. X. (I, 307). Because of the words ὄρνιν and βωμόν 
which occur in ll. 13 and 20, and which are associated with heathen forms 
of worship, Dimitsas concludes that it was written before the introduc- 
tion of Christianity into Deriopos. 

If the restorations made above (Il. 26-27) be correct, there is mention 
made of heirs and of an inheritance, but the context is so imperfect 


that no information can be obtained concerning them. 


(3) 402 
[ἐνορκίζω τοὺς κληρο-] 
νόμους μου πάν- 
τας τοὺς θεοὺς [elis 
δ0 [272 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 57 


10 τὴν ληνὸν ταύτην 
ἕτερον μηδέν[α κοι-] 


μηθήῆν[α]ι. 


Only a portion of this inscription is preserved. The lines transcribed 
are from the middle of it, and contain the word under consideration. 
The inscription was found written upon a sarcophagus outside of the 
gate of Thessalonica. The date is not known. 

According to this inscription a woman, while living, erected a temple 
and built a tomb for herself, and left the following injunction: “1 
adjure my heirs by all the gods not to bury any other body in this tomb.” 
This is another example in which a solemn injunction is laid upon the 
heirs to keep the tomb of the deceased intact. 


(4) 412 
Ei δέ τις τολμήσἰ ε]ι ἀνοῖξ[ αι}, δώσ[ ει] τοῖς 
5 ἐμοῖς κληρονόμοις δηνάρια μύρια. 


The whole of this inscription of five lines is extant, and the last 
two are transcribed. It belongs to Thessalonica. The exact date is 
not known, but from the Latin names (Il. 1-2) it apparently belongs 
sometime in the Roman period. 

It reads thus: ‘‘Aurelia Marcia [built this tomb] for her dearest 
husband, the most noble Linius Aelius Nicostratus, from the common 
savings, for a memorial. If anyone shall dare to open it he shall pay to 
my heirs a thousand denarii.” 

The exceptional feature of this inscription is that the fine for dis- 
turbing the tomb of the deceased is to be paid to the heirs, not to the 
treasurer or to the city as was usual at that time. This indicates that 
the testator not only had the right to fix the amount of the fine to be 
paid for disturbing his tomb, but that he had it within his power to 
decide as to who should receive such money. 


(5) 1220 
εὖ εἰδὼς κληρονόμων τὴν ἐπιλησμοσύνην 


Ν -“ 4 / , 
5 και KOLVOU θανάτου μνημόσυνον προβλέπων 


The whole of this inscription of eight lines is extant, and 4 and 5 are 
here transcribed. It was found in Thasos and belongs to the Roman 
period. It reads thus: ‘Aurelius Philip the son of Philip of Abdera 
while living built for himself and for his wife Antonia and for his children 

273 


58 HISTORICAL AND LINGUISTIC STUDIES 


[a tomb], well knowing the forgetfulness of heirs and foreseeing that 
his memory would be left behind by a common death. But if any other 
person wish to bury another body he shall pay to the city of Thasos 
two thousand denarii, and to the sacred treasurer two thousand denarii 
besides.”’ 

Whereas in many inscriptions of this kind a clause is inserted pro- 
hibiting others from using the tomb of the deceased and adding a penalty 
for the violation of this injunction, in this instance permission seems to 
be granted to bury another body in the same tomb by paying for the 
privilege or right. In the prohibitory clauses the fine is as high as 
1,000 denarii for disturbing the tomb, but here the amount named is 
four thousand denarii. It is implied in this inscription that heirs were 
often remiss in the performance of their duties in memory of the 
deceased. 

From these inscriptions it appears that certain obligations might 
be laid upon the heirs by the person bequeathing the inheritance, and 
that for failure to fulfil these conditions the heirs were subject to a 
fine, the amount of which was determined by the testator. Others 
also were liable to a fine for any desecration of a tomb. These fines 
were payable to the city, the sacred treasurer, or to the heirs as the 
testator directed. It seems to be implied, although not explicitly 
stated, that the persons on whom an obligation is laid always receive an 
inheritance. 

In the New Testament the word κληρονόμος occurs fifteen times, 
with the same meaning, generically, as in the inscriptions. 

Christians are called of κληρονόμοι, “heirs of God” (Rom. 8:17), 
“heirs of the promise” (Heb. 6:17), “‘heirs of righteousness” (Heb. 
11:7), “heirs of the kingdom” (Jas. 2:5). According to the New Testa- 
ment, the basis of heirship is as follows: A son is an heir (Matt. 21:38; 
Mark 12:7; Luke 20:14; Heb. 1:2). All children (τέκνα) are heirs 
(Rom. 8:17). Abraham’s seed are heirs (Gal. 3:29). Justification 
through the grace of Christ constitutes a man an heir (Tit. 3: 7). 

The fact that conditions attach to heirship is an element common to 
the inscriptions and the New Testament. In the latter every man 
might become an heir by complying with the conditions of the promise 
given to Abraham. In the inscriptions the one thing most often empha- 
sized is the obligation of the κληρονόμος to fulfil certain conditions 
devolving upon him as heir. When Paul insists that only those who 
fulfil the conditions of heirship are truly heirs, he is making use of a 
well-known principle. 

274 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 59 


The objection that God does not die and cannot, therefore, have an 
heir, in any true sense of the word, arises from pressing the analogy 
too far. The Christian, who is spoken of as an heir, can assume the 
responsibilities of an heir and enter upon his inheritance without the 
death of God taking place. This is a question not raised by Paul, 
and it is a difficulty only to those who would press the comparison 
into details which are not pertinent to Paul’s use of the term. 

The two indispensable elements are: the assumption of certain 
responsibilities, and the receiving of an inheritance, on the part of the 
heir. These two elements are found both in the New Testament and 
in the inscriptions. The most important contribution which the 
inscriptions make at this point is in emphasizing the ancient idea of 
the right and authority of the person making the bequest to impose 
upon the heir certain conditions which he must fulfil. 


275 


IX. κλῆρος 


(x) 214 
3 Τίκτε δ᾽ ἐνὶ KA[ np lors Κερκείνιον. 


The whole of this inscription of six lines is extant. It was found at 
Aiane, a town in the southern part of Macedonia, midway between 
the village of Kozane and the river Haliacmon. Its exact date is not 
known. 

The first three lines read thus: ‘“‘ Menedemos was the husband of 
Hadista, and Bouticos begot her. Aiane concealed her in death, but she 
was born in the fields of Circinium.” In 1. 3 the phrase, évi κλήροις, 
is to be interpreted, “in the fields.” (Cf. Dimitsas, Max., I, 223.) 
Liddell and Scott, under the term κλῆρος, cite Hdt. 9.24 in which the 
κλῆροι are Called ἀγροί. 


(2) 334 
κλῆρον 
ἐ]λεύθ[ ε]ροι 


Of this inscription only the fragment transcribed above is preserved. 
It was found among the ruins of one of the churches in Achrida, but there 
is not enough of the context remaining by which to determine the mean- 
ing of κλῆρος. 


(3) 889 
ὁρκίζω οὖν, 
τὴν εὐλογημένην τῆς ᾿Αμφιπολιτῶν 
ἁγίας ἐκκλησίας ἐπισκοπὴν 
Ξ καὶ τὸν ταύτης θεοφιλῆ κλῆρον 


The whole of this inscription is extant. For its place and date, 
and a translation of it see VI. (2). 

The author of this inscription solemnly adjures the blessed episcopate 
(ἐπισκοπήν) of the holy church of Amphipolis and the κλῆρον beloved 
of God not to consent that any other body shall be buried in his tomb. 
The meaning of the term κλῆρος which best suits this context is “the 
clergy,’”’ considered collectively. Examples of such usage are cited by 
Sophocles in his Greek Lexicon of the Roman and Byzantine periods. 

60 [276 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 61 


The cases referred to are all of a late date: Caius 29 B (A.D. 210); Petr. 
Alex. 448 B (A.D. 304); Anc. 3 (A.D. 314); Basil IV, 429 B (a.D.379); 
Greg. Naz. I. τορι A (A.D. 390). Until we are able to determine the 
exact date of this inscription, it will be necessary to place it not earlier 
than the second century A.D., in order to give a sufficient length of 
time for the development of the episcopacy in the church. The meaning 
of κλῆρος in this inscription cannot be used as a proof that it was 
employed in this sense when the New Testament books were written. 
The usage of κλῆρος in this passage may, however, reflect an earlier 
usage. 

In Goodspeed, Index Patristicus, the following occurrences of κλῆρος 
are given: ‘Tral. 12:3; Bar. ὁ :Ὁ; 67): Rom. 1:2; Mar. 6:2; Diog. 
12:9L; Eph. 11:2; Philad. 5:1. It is also found in Justin Dial 97:3; 
115. 2: Apol..35.5, 85 384; Dial 98/5; τοῦ α: 

The word κλῆρος occurs eleven times in the New Testament with 
the following meanings: 

1. It denotes the lot itself: Matt. 27:35; Mark 15:24; Luke 23:34; 
John 19:24; Acts 1:26. 

2. It denotes the object assigned or allotted: (a) an allotment 
or office, Acts 1:17; (b) a portion or share, Acts 8:21; 26:18; (c) an 
inheritance or portion, Col. 1:12 (cf. Isaeus 6:56). In I Pet. 5:3, 
τῶν κλήρων should probably be classified under No. 2, but there is a 
lack of decisive evidence as to the specific meaning of this expression 
in I Peter. 

Concerning the term κλῆρος the inscriptions, Nos. 214 and 880, 
seem to reflect a usage later than the time of the New Testament. In 
880 κλῆρος has a distinctly ecclesiastical meaning as over against its 
legal significance in the New Testament. In the phrase évi κλήροις 
the idea of its being an object assigned or allotted seems to have fallen 
into the background, and it is there used as a general designation for 
fields. Although in the New Testament κλῆρος is used of various 
objects, yet it is always with the idea that they have been allotted or 
assigned in a technical or legal sense. 


277 


Ὁ δῖ λειτουργέω, λειτουργία 


(1) 247 
’ ε Ν La , - “ 
οι λειτουργείτωσαν, οἱ δὲ κεκτημένοι μόνον ταῖς τῇ 
, , ε vd J ’, 
πιβαλλομέναις λειτουργίαις ὑπεύθυνοι ἔστωσαν τίνα 
ld ’ Ν ε x “ / > , 
τόπον στόρνυσθαι τὰς ὁδοὺς κοινῷ διατάγματι ἐδήλωσα 
λεύω καὶ ἀντανοὺς συντελεῖν ὑμεῖν εἰς τὰ ἀναλώματα 
Ν , ’ ce Ν -- ΄ SIN 
5 τὸ τρίτον συνεισφέροντας, ἡ δὲ συνεισφορὰ γενέσθω ἀπὸ 


~ > ’ Bd > ~ > ~ 
τῶν ἐν Μακεδονίᾳ ὄντων ἀντανῶν εὐτυχεῖτε. 


Most of this inscription is preserved, as here transcribed. It is 
seen that the upper left hand corner is worn, or broken off. It was 
found near Bitolia, in the district of Lyncestis in Macedonia. Dimitsas 
thinks that it belongs to the Macedonian era, before the time of the 
Roman dominion (Max., I, 272). 

The verb λειτουργείτωσαν occurs in |. 1, but owing to the fact that 
the upper left-hand corner is broken off, it is not known who performed 
the services. Dimitsas suggests the following possible restorations for 
the beginning of this line: “‘ot μὲν νόμοι᾽᾽ ἢ ‘ot μὲν dopo.” 

In 1. 2 the dative plural of λειτουργία occurs. 

The services referred to here consisted in the leveling of the ways or 
roads. The owners or masters (κεκτημένοι) were responsible for these 
public services. This tends to show that certain persons in the com- 
munity were under obligation to perform such services for the public. 
This view is confirmed by a passage in Isaeus (7:5) in which three men 
possessing large estates were required to λειτουργεῖν for the city. Cf. 
Dem. 833:26. Thus the λειτουργία does not seem always to have 
been a matter of voluntary contribution. In some cases, at least, it 
appears to have been obligatory. 


(2) 1131 

2 ἀγορανομήσας καὶ ἐν 
ταῖς ἄλλαις ἀρχαῖς καὶ λειτοργίαις 
> Lod , 
ἐπιφανῶς πολιτευσάμενος 


The whole of this inscription is extant, and that portion of it which 
contains the word under consideration is here transcribed. It was found 
in Thasos, and probably belongs to the Roman period. It reads as 

62 [278 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 63 


follows: ‘‘Aurelius Herodotus the son of Paranomus twice was chief 
of the magistrates, held the office of ἀγορανόμος, and with other offices 
and services he distinguished himself as a citizen, living seventy-five 
years. Farewell beloved”? (Il. 1-5). 

The λειτουργίαι are referred to here as a part of the means by 
which Herodotus gained for himself distinction as a citizen. The 
context suggests that the services were voluntary on the part of Hero- 
dotus, but there is no indication as to what these services were. 

A parallel to the usage of these terms is found in the New Testa- 
ment. The verb λειτουργέω occurs three times, and the noun λειτουργία 
seven times, with the following usages: to denote services rendered 
(x) on behalf of the poor at Jerusalem; (2) to the Lord; (3) on behalf 
of Paul, in personal ministration to his needs; (4) on behalf of the 
people, through the priestly office. 

In Rom. 15:27 the service is obligatory. In this passage the idea 
of obligation to perform the services seems to be moral rather than 
civic or legal as in 247. 

In the Scriptures these terms seem to be associated with religious 
services, and generally with the priestly function. In the inscriptions 
this religious or sacerdotal aspect of the services does not appear. 
Generically the terms have the same meaning in the New Testament 
as in the inscriptions, but specifically they are used with reference to 
different kinds of services. The idea that the λειτουργίαι are services 
rendered on behalf of the people is common to both. 


279 


XI. νόμος 


() 349 
Mo. σης ὁ Γρηγόριος [ταύτη]ν Θ(ε)ῷ σκηνὴν ἐγεὶρας τὸν θεόγραφον νόμον 
ἔθνη τὰ Μυσῶν ἐκδιδάσκει πανσόφως. "Ἑτεισωκ. 


The whole of this inscription is extant and is here transcribed. 
It was found in a church in Achrida, Macedonia, and belongs to the 
year 1312 A.D., at which time this church was rebuilt by Gregory. 
It reads: ‘‘Gregory, having erected this tabernacle to God, teaches 
all-wisely the nations of the Mysians the divinely written law.” 

The νόμος is described as θεόγραφος, thus indicating that it is 
thought of as a written law and as coming from God. The date of 
this inscription is so late that this usage of νόμος cannot be cited as 
evidence for the usage of νόμος in the first century A.D. It is, however, 
interesting to observe that the usage of νόμος which is found here is 
the one most common in the New Testament, where, with two excep- 
tions, it occurs in the singular number, generally denoting a body of 
statutes. 


(2) 666 
Ai μὲν δοθεῖσαι τῷ θεόπτῃ πρὶν πλάκες. 
2 νόμους σκιώδεις εἶχον ἐγγεγραμμένους. 


The whole of this inscription is extant, except parts of the last 
two lines. It was found in a Greek church in Thessalonica, and the 
lines transcribed read as follows: “‘The tablets given aforetime to the 
seer had shadowy laws written on them.” 

The plural, νόμους, which occurs in ]. 2 denotes individual statutes. 
This usage of the term νόμος is quite exceptional in the New Testament, 
being found only in Heb. 8:10; 10:16, out of one hundred and ninety- 
five occurrences of the word. There being but two instances of νόμος 
in the inscriptions, we should not be justified in entering into an extended 
comparison of the word in the New Testament. As already noted, 
the two usages of the inscriptions find a parallel in the New Testament, 
one of the two being quite unusual in the New Testament, while the 
other is the one most commonly found there. 

64 [2 0 


XII. TOALTAPKX NS 


For an exhaustive treatment of the term πολιτάρχης see The 
Politarchs in Macedonia and Elsewhere, by Ernest DeWitt Burton. 

Brief mention will here be made concerning the functions of the 
πολιτάρχαι, and their relationship to the βουλή or governing body of 
the city in which they held office. In the Macedonian inscriptions the 
noun πολιτάρχης occurs seven times (217:24, 36, 40; 258:5; 675:2, 
48; 738:4), and the verb πολιταρχέω ten times (2:2; 248:6; 260:3; 
304012) 05: τὸ; 00:7: 3672135 208:1} 082:4; 68054); 

In 248 the office of πολιτάρχης is mentioned as one of several offices 
successively held by a certain man in the city of Lyncestis. This 
man held the office of πολιτάρχης and of ταμίας at the same time. The 
πολιτάρχαι are represented as being subject to the command of the 
βουλή and the δῆμος (248, 258, 365, etc.). In Idranizi a δόγμα was 
passed by the πολιτάρχης and the πολῖται, and on the same occasion 
the πολιτάρχης was enjoined to see that the δόγμα was enforced (217). 
The text is deficient at this point, but it appears as if the πολιτάρχης 
were subject to a double fine (to the imperial treasury and to the city) 
if he should in any way attempt to set aside the δόγμα which had been 
enacted. 

It thus appears that the πολιτάρχης was an officer of prominence 
in the city, and that he exercised both legislative and executive functions. 
In Tzepikobon the πολιτάρχαι assembled the βουλευτήριον (258:5). 
In Lete they introduced the προβούλευμα in the ἐκκλησία. The 
πολιτάρχαι and the treasurer of the city were commanded by the βουλή 
and the δῆμος to inscribe the decree and erect the stele (675:2, 46). 
In 365 the πολιτάρχαι are associated with the ἀρχιερεύς and both are 
subject to the command of the βουλή. On this occasion the πολιτάρχαι 
were the officers delegated to see that the decree was executed. 

This is of special significance to us because it occurred in Thessalonica 
where Jason and the brethren were brought before the πολιτάρχαι 
(Acts 17:6-8) who seem to have been acting in a capacity similar to 
that of the πολιτάρχαι mentioned in the inscriptions. In the inscrip- 
tions as in the Acts passage they appear as executive officers, a part of 
whose duties was to see that the laws were enforced. It appears then 
that the only mention of the πολιτάρχαι in the New Testament pertains 
281) 65 


00 HISTORICAL AND LINGUISTIC STUDIES 


to a Macedonian city, and that they were executive officers subject to 
the βουλή or governing body of the city. They were responsible for 
the maintenance of order and the enforcement of the law in accordance 
with the statutes of the city in which they held office. In Thessalonica 
they were associated with the ἀρχιερεύς and probably were subordinate 
in authority to him (365). 


282 


XII. πραιτώριον 
() 281 


Τι(βέριον) Κλαύδιον Φόρτιον, Οὐετρανὸν 
στρατευσάμενον ἐν πραιτωρίῳ 


For place and date and translation of this inscription see III. (3). 
Only a part of it is extant. 

It is here asserted that Tiberius Claudius served as a soldier év 
πραιτωρίῳ. The word πραιτώριον is simply a transliteration of the 
Latin word praetortum, and is not found in the Greek earlier than the 
first century A.D. To understand the meaning of this term in Greek 
it may be necessary to consider its usage in Latin. The following are 
the various possible meanings which have been assigned to it in the Latin. 

1. The tent of a general (Liv. 10:33). 

2. The official residence of the governor of a province (Tertull. 
ad Scap. §3; Cic. Verr. 2, 4, ὃ 28). 

3. Any spacious villa or palace (Plut. Tb. 39; Juv. Sat. 1:75). 

4. The camp of the praetorian guard (Pitiscus, Thesaur. antig. iii. 
174; Tac. Ann. 4. 2). 

5. The praetorian guard itself (C7L, 336s). 

6. The residence of the emperor at Baiae (cf. Hermes, IV, τοῦ, |. 2). 

In the lines transcribed above (281:2) the term πραιτώριον must 
come under either No. 4 or 5, as the context seems to exclude the other 
meanings. From the Latin inscriptions it is seen that the phrase, 
miles in praetorio (CIL, 5777), refers to the soldiers of the praetorian 
guard, and militavit in praetorio (CIL, 7328) is precisely analogous 
to the expression στρατευσάμενον ἐν πραιτωρίῳ. The Latin phrase 
means that he served as a soldier in the praetorian guard. There is 
then a strong probability that ἐν πραιτωρίῳ refers to the praetorian 
guard rather than to the camp. 


(2) 282 
Tu(Bepros) Κλαύδιος Ῥοῦφος Οὐ- 


ετρανὸς ἐκ πραιτω- 
ρίου δράκοντι τῷ 
ὧδε τειμω- 

5 μένῳ 

289] 67 


68 HISTORICAL AND LINGUISTIC STUDIES 


The whole of this inscription is extant and is here transcribed. It 
was found between Plethar and Troiak and belongs to the same period 
as the preceding one. It reads: ‘‘Tiberius Claudius Rufus a veteranus 
of the praetorium to the serpent which is here honored.” 

Here again the Latin inscriptions throw light upon the interpreta- 
tion of the phrase ἐκ mpa:twpiov. The phrase veteranus ex praetorio 
occurs six times (CIL, 3365, 5412, 5595, 7596, 10198, 10286). Here it 
is used of a veteran of the praetorian guard. Following this analogy 
the phrase, ἐκ mpatrwpiov, seems to indicate that Tiberius was a member 
of the praetorian guard. It denotes the soldiers themselves, and not 
their place of encampment. 

This usage of the term in the Latin and in the Macedonian Greek 
inscriptions affords some light on a much-disputed passage in the New 
Testament. 

In Phil. 1:13 there has been much controversy as to the meaning 
of πραιτώριον. Meyer and others contend that it refers to the camp 
or barracks of the praetorian guard, while Lightfoot, with many others, 
maintains that it refers to the praetorian guard itself. While the 
inscriptions do not furnish conclusive proof on this question, they 
tend to sustain the interpretation of Lightfoot in rendering it “‘praetorian 
guard.” 

It should be observed as against Meyer in his Commentary on Phil. 
(4th ed. of the German) that so far as the word itself is concerned or 
its then current usage, it is not impossible that it might be used with 
reference to the residence of the emperor. See the edict of Claudius in 
the year 46 A.D. 


Bais in praetorio edictum 
Ti Claudi Caesaris Augusti Germanici propositum fuit 
id quod infra scriptum est. 


This edict of Claudius was issued at the town of Baiae “‘in praetorio,”’ 
that is in the residence or palace of the emperor at Baiae (cf. Mommsen, 
Hermes, IV, 102). For the fact that the emperors had villas or palaces 
at Baiae consult Varr. R. R., iii. 17.9; Seneca Ep. 51; Tac. Ann. xiv. 9. 


ΧΙΝ. πρ-:σβεύω, πρεσβεία, πρεσβευτής, πρεσβύτερος 


Δ. πρεσβεύω 
() 248 
2 πρεσβεύσας εἰς Δελφοὺς ἐπὶ τὸν Πύθιον, 


The whole of this inscription is extant, but only the line containing 
the word under consideration is here transcribed. From |. 7 we learn 
that it belongs to some city in Lyncestis. 

Beginning at the middle of 1. 2 it reads: ‘‘ Paulus Calidius having 
gone as an envoy to Delphi to consult the oracle, having furnished 
money to the city for the purchase of corn, having purchased corn in 
a time of want, having been gymnasiarch at his own expense, while 
holding the office of treasurer and of politarch, having been esteemed 
worthy by a decree of the council of the setting up of images and of 
life-size statues, and while he was gymnasiarch being appointed a son 
of the city both by the city and by the nation of Lyncestis, set up the 
stele at his own expense.”’ 

This official visit as an envoy to Delphi is mentioned, among other 
good deeds, as something of distinction, reflecting honor on the memory 
of this man. While the object of his mission is not explicitly stated, 
it is implied that he went there to consult the oracle on some matter 
of interest to the public. 


(2) 330 
᾿Αγαθῃ τύχῃ. 
Δασσαρήτιοι Δρύ- 
αντα Κα[ιΪπίωνος 
τὸ]ν προστάτην 

5 π᾿]ρεσβεύσαντα 
πρὸς τὸν κύριον 


Αὐτ]οκράτορα 


The portion of this inscription which is extant is here transcribed. 
It was found in Achrida. It reads: ‘‘With good luck. The Dasseretae 
[honor] Druas the son of Caepio the chief who went an envoy to the 
lord emperor... .”’ 
285] 69 


70 HISTORICAL AND LINGUISTIC STUDIES 


The name of the person to whom the envoy was sent is broken off. 
The object of his mission is not mentioned, but he was evidently acting 
in a political capacity, going as an envoy for the Dasseretae to some 
emperor. The verb πρεσβεύω is here used in a technical sense, denot- 
ing an official action. 


(3) 

The word ἐπρεσβ(ε)ύσ(αντ)ο occurs in inscription 370, which was 
found in Thessalonica, but the ends of all the lines are broken off, so 
that the inscription is wholly unintelligible. 

The verb πρεσβεύω has the same technical meaning in the New 
Testament as in the inscriptions. It occurs only in II Cor. 5:20 and 
Eph. 6:20, where Paul uses it in a figurative sense of himself as an envoy 
of Christ. Here as in the inscriptions it denotes official action of a 
representative. This usage of πρεσβεύω throws some light on how Paul 
thought of himself as related to Christ in his work as a preacher of the 
gospel. 


B. πρεσβεία 
(1) 37 
ἐλέησον ἡμᾶς ὡς 
5 vio(d)s αὐτοῦ πρεσβ] ε]ίαις καὶ εὐχαῖς π[άντων 


ἀγγέλων [καὶ] προφητῶν 
For the place, date, and translation of this inscription see I. A. (2). 
The term πρεσβείαις (1. 5) is co-ordinate with εὐχαῖς and is used in 
a prayer, evidently denoting intercessions. 


(2) 

The accusative singular of the noun πρεσβεία occurs in a fragment 
of an inscription (253) found in the region of Moglia, to the north 
of Bitolia, but there is not sufficient context extant to enable us to 
determine what the inscription was about. There is then only one 
occurrence of πρεσβεία in the inscriptions in which its meaning is clear 
to us. 

The usage which we have found in 37 has no parallel in the New 
Testament. The word occurs in Luke 14:32 and19:14. In Luke 14:32 
one king sends a πρεσβεία to another king to ask him for peace. In 
19:14 the πολῖται send a πρεσβεία to their own ruler. This usage of 
πρεσβεία is in accord with that of the corresponding verb, πρεσβεύω, 
in the inscriptions. 

286 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 7] 


ε: πρεσβευτής 
(1) 217 
45 τοῦτο τὸ δόγμα ἔ- 


»“" , Ν > 
δοξε τῷ διέποντι τὴν ἐπαρ- 
χίαν ᾿Ιουνίῳ Ῥουφίνῳ διὰ 


τῶν πρεσβευτῶν τοῦ 


For the place and date of this inscription see IV. (2). The whole 
of the inscription is extant in a somewhat fragmentary condition. The 
part transcribed above reads: ‘this decree is decreed by Junius Rufinus 
who is governing the eparchy by the mpeoBevrai.”’ 

As respects the πρεσβευταί they are acting in an official capacity, 
and are subordinate to Rufinus the governor. They are executive 
officers under the authority of the governor. Their office seems here 
to have more or less of permanency. It is not limited to a single event, 
and in this respect it is more closely related to the conception of the 
office of πρεσβευτής which Paul had when he called himself an am- 
bassador of Christ. 


(2) 671 

36 ἀποστεῖλαι δὲ καὶ πρεσβυτήν 

45 a Βευτὴς einen Ἐν τὸ 

48 : a Sia dvodletos Maca Renter 
58 dooreks Tice Reins Ase τ hed 


The whole of this inscription is extant, but only the phrases con- 
taining the term πρεσβευτής are here transcribed. For its place and 
date, and a translation of it see I. A. (9). 

The word πρεσβευτής occurs four times, referring in each case to 
the same man. Boulon was appointed a πρεσβευτής by the δῆμος of 
Delos (1. 57), to go to Thessalonica on a specific mission. He was 
received in Thessalonica in the ἐκκλησία, and was permitted to present 
to that body the matters contained in the decree. Having accomplished 
his purpose, he returned to Delos with the answer of the ἐκκλησώ. 
He was not merely an official messenger whose duty ended with the 
delivery of the document in his charge. He endeavored to present his 
cause in as persuasive a manner as possible and so win the approval 
and co-operation of the éxxAnova, 

287 


72 HISTORICAL AND LINGUISTIC STUDIES 


Only one πρεσβευτής was sent on this occasion. The number of 
men commissioned on an embassy was variable. In 675 there are 
three, and probably also in 217. 


(3) 675 
40 ἑλέσθαι δὲ καὶ πρεσβευτάς 
49 καὶ εἱρέθησαν πρεσβευταὶ τῶν βουλευτῶν 


The whole of this inscription is extant, but only the phrases con- 
taining the word under consideration are transcribed. For its place 
and date see I. A. (10). 

In this instance the πρεσβευταί were chosen from the members of 
the βουλή, and were three in number. They were chosen by the βουλή 
and the δῆμος and were commissioned to convey to the Roman treasurer 
the decree of honor passed on his behalf, and to urge upon him the 
acceptance of the honor. 

The noun πρεσβευτής is not found in the New Testament in this 
form, but πρεσβύτης in Philem., vs. 9, is apparently the same word, 
with this slight variation in spelling. In the original inscriptions as 
in the original text of the New Testament, the words are without 
accent, and would appear thus, rpeoBevrys and πρεσβυτης. The inter- 
change of ev and v in Greek orthography is of common occurrence, 
So far then as the accent and the orthography are concerned, there 
is no reason for making a distinction between πρεσβευτής in the inscrip- 
tions and πρεσβύτης in Philem., vs.9. See Hort., N.T., Vol. Il, Appen- 
dix,/p:/136. 

The πρεσβευταί seem to have been chosen from men of influence, 
as in Lete, from members of the βουλή. They were representative 
officers and generally were appointed for some particular purpose 
pertaining to the welfare of the people. 

In the Epistle to Philemon when Paul designates himself as 
πρεσβύτης it is under circumstances similar to that under which the 
πρεσβευταί of the inscriptions held office. According to Paul’s own 
statement he is in the act of pleading for Onesimus when he uses this 
title of himself. Orthography and accent are variable and cannot in 
this instance be used as an argument to show that πρεσβύτης has a 
different meaning from that of πρεσβευτής. It seems then to be clear 
that ambassador is a possible interpretation of πρεσβύτης in Philemon, 
or rather, that πρεσβύτης (“old man’’) is a transcriptional error for 


πρεσβευτής. 
288 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 73 


7). πρεσβύτερος 

(1) 110 
Μημόριον Evyeviov 
πρεσβυτέρου 

(2) Itt 
Μημόριον 


Θεοδούλου κ[αὶ 


Εὐτροπίου πρεσβυτέρου. 


The whole of each of these inscriptions is extant, and is here tran- 
scribed. They were found in Beroea. The Latin word μημόριον 
for μνημεῖον, and the word Θεόδουλος both point to a late date for this 
inscription, probably as late as the first century A.D. 

It does not seem possible in these inscriptions to decide whether 
πρεσβύτερος is used as a noun or as an adjective. It may be used here 
as an official designation, or it may be an adjective referring to age. 


(3) 1324 
Παίστρατος Κτησιφῶντος πρεσβύτε[ pos 
Παίστρατος Κτησιφῶντος 
νεώτερος. 


The whole of this inscription is extant and is here transcribed. 
It was found in Thasos. 

From the manifest antithesis of πρεσβύτερος and νεώτερος it is 
evident that both words refer to age. Two men of the same name, 
Παίστρατος, are distinguished by terms denoting their relative ages. 

A striking parallel to this usage of πρεσβύτερος is found in I Tim. 
5:1,2,andinI Pet.5:5. Alford, Kiihl, and von Soden take πρεσβύτερος 
in these passages as referring to official position and not to age. The 
above inscription affords us an example of these two words, πρεσβύτερος 
and νεώτερος, used in contrast to each other where both words refer 
to age. This tends to sustain those who interpret πρεσβύτερος with 
reference to age in the scripture passages. 

The almost universal usage of πρεσβύτερος in the New Testament 
is as an official designation. For an excellent discussion as to the origin 
of this technical usage see Deissmann, Bible Studies, pp. 154-57, 233-35. 
This official usage was common in Egypt, and in all probability in 
Asia Minor before the first century A.D. (Cf. Flind. Petr., Pap., 11, iv, 
Obst ΟἿ, TAL7). 

289 


XV. στρατηγός 
(1) 346 


Φίλιππος Μουν- 
5 τανοῦ ἀνέθηκαν 


~ Ν , 
στρατηγῳ Νικίᾳ. 


The whole of this inscription of six lines is extant, and the last 
three are here transcribed. It was found near Lake Lychnidos in Mace- 
donian Illyria. It reads as follows: ‘‘Epicadus the son of Genthius 
and Philip the son of Mountanus set up [this monument] to Nicias 
a στρατηγός." 

Only one man is mentioned as holding the office of στρατηγός, and 
nothing is said as to his functions. This inscription seems to have 
been inscribed to his memory by private individuals rather than by 
the city. 

(2) 

The word στρατηγός occurs in inscriptions 622, 630, 631, 649, 650, 
651, and 660. They were found at Thessalonica and belong to the 
ninth century A.D., which is too late to be of value in this investigation. 
At this late date the office seems to have been held by but one man, 
and to have pertained to a city or province: that is, it was political. 


(3) 675 
12 ἐφ᾽ ovs καὶ ἐκπορευθέϊντ]ος Σέξτου 
Πομπηΐου τοῦ στρατηγοῦ καὶ παραταξαμένου 


μετὰ τ|ῶν ἰδίων στρατιωτῶν. 


The whole of this large inscription οἱ fifty lines is extant. The 
portion transcribed illustrates the usage of στρατηγός. For the place 
and date of this inscription see I. A. (10). 

The word στρατηγός is here a military term, applied to the well- 
known Sextus Pompeius, general of the army. 

The inscription is in honor of Marcus Annius the Roman treasurer, 
and in recounting the favors which he had done for the city of Lete, 
and the enemies against whom he had fought in their behalf, reference 
is here made to certain enemies, ‘‘against whom also Sextus Pompeius 
the στρατηγός went forth, and drew up in battle order with his own 


soldiers.”’ 
74 [290 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 75 


(4) 

Reference is made to the στρατηγός of Thessalonica in inscriptions, 
711, 714, 715, 716, and 717, but nothing is said as to the duties of his 
office. 

It appears then that the term στρατηγός is used to designate (1) a 
military officer, (2) an officer of a city, (3) an officer of a province. 
The third sense is common in papyri. 

Unfortunately most of the inscriptions in which the στρατηγός is men- 
tioned are very brief, and no reference is made in them to his functions, 
except in the case of Sextus Pompeius. With this one exception the 
form of the title seems to indicate that the office of στρατηγός pertained 
to civic or political matters, rather than to military. It was not a 
title limited to the designation of one particular office. In this respect 
its use here is similar to that of στρατηγός in the New Testament. 

The word is used only by Luke. It occurs seven times in the plural 
number (Luke 22:4, 52; Acts 16:20, 22, 35, 36, 38), and three times 
in the singular number (Acts 4:1; 5:24, 26). In Acts 5:26 the στρατηγός 
of the temple goes with the ὑπηρέται to make an arrest. In Luke 
22:55 the στρατηγοί of the temple are among those who come to arrest 
Jesus. In the sixteenth chapter of Acts the στρατηγοί of Philippi 
exercise judicial functions. The κύριοι of a slave girl led Paul and 
Silas to the στρατηγοί of the city for judgment. The στρατηγοί had 
authority to beat, imprison, or set free, except in the case of Roman 
citizens who could demand a formal trial. 

In Latin the corresponding term praefectus is used in the same manner 
as στρατηγός in the inscriptions. In neither case is the term limited 
to the designation of a particular office. The functions pertaining to 
the various offices were specific, but the term denoting the office was 
general. This will account for the use of the word στρατηγός in the 
New Testament, in referring to men holding different kinds of offices. 


XVI. ταμιεῖον 
(1) 180 


7 Εἰ δὲ ὁ κληρονόμος 6 ἐμὸς 
παραπέμψῃ τι, δώσει 
τῷ ταμιείῳ προστίμου δηνάρια ψν. 


The whole of this inscription of nine lines is extant, but only the 
last three lines are transcribed. For its place and date see VII. (1). 

A certain woman erected a tomb for herself and husband and made 
this provision: “but if my heir pass over anything he shall pay to 
the treasury a fine of 750 denarii.” 

It is clear that ταμιεῖον here denotes the treasury, in all probability 
the treasury of the city. 


(2) 413 
4 ddo[e|e τῷ Tal μ]ιείῳ Ἐφ. 

Only the latter portion of this inscription is preserved, and only 
a part of the last line is transcribed. 

The extant portion reads: ‘‘but if any one, having opened the tomb, 
dare to bury another without the consent of my wife, he shall pay to 
the treasury five hundred denarii.” It belongs to Thessalonica. The 
date has not been ascertained. Money is to be paid to the ταμιεῖον, 
that is, to the treasury. 


(3) 420 
3 εἰ δὲ ply, dldofe]e τῷ ταμ ε]ΐῳ ὑπὲρ ἑκάστης] ληνοῦ * 

Only a small fragment of this inscription is preserved. It was found 
in Thessalonica. The part transcribed is the only intelligible statement 


in the extant portion. Reference is here made to the payment of a 
certain sum of money to the ταμιεῖον. ᾿ 


(4) 426 
5 δώσει τῷ [ἱε]ρωτάτῳ ταμείῳ προστείμου * pv. 
The whole of this inscription of five lines is extant, and the last 


line is here transcribed. It was found in Thessalonica. 
76 [292 


LEGAL TERMS ΙΝ MACEDONIAN INSCRIPTIONS AND THE N.T. 77 


A husband and wife built for themselves a tomb and made this 
provision: ‘‘but whoever dares to bury any other person besides those 
added in writing, he shall pay to the most sacred treasury a fine of 
440 denarii.” 


(5) 447 
3 δώσει τῷ κυριακῷ ταμείῳ 


δηνάρια πέντε χιλιάδας. 


The whole of this inscription of four lines is extant, but only the 
last clause of it is transcribed. It was found at Kalamaria near Thessa- 
lonica. It reads: ‘‘Gaius Julius Eutychus, while living, built this 
tomb for himself, and if any person, after I am buried, open it and 
bury another, he shall pay to the imperial treasury 5,000 denarii.” 
This reference to the imperial treasury shows that the inscription 
belongs to some time in the imperial period. 


(6) 740 
8 δώσει τῷ ἱερωτάτῳ ταμ ε]ίῳ 


* μύρια 


The whole of this inscription is extant, but only the last two lines 
are transcribed. It was found in Sokho which lies between Thessalonica 
and Sirrhae. Dimitsas dates it about the first or second century A.D. 
(Max., II, 602). 

A certain man, Dionysius, erected a tomb for his son and provided 
that if any other person should use this tomb for burial, he must pay 
to the most sacred treasury 12,000 denarii. 


(7) 781 


4 δώσει προστείμου TH ταμείῳ * 2 καὶ τῇ πόλει ,β. 


The whole of this inscription of five lines is extant, and the fourth 
line is transcribed. The inscription was found in Amphipolis, and 
belongs to the year 205 A.D. 

A certain man built a tomb for himself and his wife and on it he 
wrote the following: “‘And if any other man shall dare to open [this 
tomb], or to bury another body in it, he shall pay a fine to the treasury 
of 10,000 denarii, and to the city 12,000 denarii.’”’ In this case the 
ταμιεῖον does not refer to the treasury of the city, as one fine is paid 
to the ταμιεῖον and one to the city. 

293 


78 HISTORICAL AND LINGUISTIC STUDIES 


(8) 829 
* Rig DLA “~ a 
Ἔστιν γε καὶ ἐπὶ τῇ τῶν 
.' 
3 ΄ / Ν ΄- Ais Ν Le letl 4 ,ὔ » 
ἀνθρώπων σωτηρίᾳ τὸ τοιοῦτο καὶ ἐπὶ τοῦ ἱερωτάτου ταμιείου 
15 ts ὠφελεί. 


The whole of this inscription containing eighty-seven lines is pre- 
served, except the first eight lines of it. Beginning at the middle of 
l. 13 a line and a half is transcribed above. 

In this inscription a protest is made against certain unjust practices 
of the ruling classes in oppressing the common people, and it is asked 
not only that their demands be granted, but that they be inscribed 
and set up in some public place. In support of their protest they say 
in the lines transcribed above: ‘‘Such a thing is for the safety of men 
and for the advantage of the sacred treasury.”’ In this instance the 
interests of the sacred treasury are closely associated with the welfare 
of men in general. 


(9) 1220 
7 otros δώσει τῇ Θασίων πόλει δηνάρια B 


᾿ “ε ΄ Ale , Dp 
καὶ τῷ ἱερωτάτῳ ταμείῳ ἄλλα δηνάρια B. 


The whole of this inscription is extant, and the last two lines are 
here transcribed. For its place and date, and a translation of it see 
ΨΠ (5). 

In this inscription, as in 781 above, money is to be paid both to the 
ταμιεῖον and to the city. 


This dissertation presupposes that we no longer regard the Greek 
of the New Testament as an isolated language. Its sources are to be 
found in (1) the Greek inscriptions, (2) the non-literary Greek papyri 
of Egypt, (3) the current Greek literature of that period, (4) the Sep- 
tuagint. In these four sources there is essential unity, with some 
slight variations. 

The Septuagint is in “translation Greek.” It is the Greek in common 
use at that time, with some modifications in construction conforming 
to the Hebrew idioms which it translated. Ideas and concepts appeared 
in the Hebrew Scriptures which were foreign to the Greeks, and so 
new Greek words, in some cases at least, were formed to express these 
new concepts. In other instances familiar Greek words were used 
with a different shade of meaning. 

294 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 79 


In the non-literary Greek papyri the language of everyday life is 
used. Many private letters have been found which preserve for us 
the vernacular of the common people. 

As respects inscriptions they were scattered over the whole area 
of the Greek-speaking world, and are an important factor in showing 
that the Greek spoken throughout the Roman empire was in the main 
homogeneous. While they were written in the Greek then current, 
they are probably farther removed from the spoken language than are 
the non-literary Greek papyri. The inscriptions were intended for the 
public, and so were more formal, more nearly in accord with the literary 
usage of the time, than were the personal letters found in the papyri. 
They were for the most part of a legal or technical character, and so 
were expressed in a more formal manner than the spoken language. 

The prose literature of that period might be taken as a sufficient 
source for the New Testament Greek, were it not that it seems to be 
pretty well established that writers of the New Testament drew more 
largely from the oral language of the common people than did such 
writers as Polybius, Josephus, or Philo. In this respect a closer parallel 
to the Greek of the New Testament is to be found in the Greek papyri. 
A wider range of usage may be obtained from the inscriptions than 
from a single writer. 

This treatise is concerned with only one of these sources, the Greek 
inscriptions, and that from a definite geographical area. The inscrip- 
tions from Macedonia are rather intimately related to the writings of 
the New Testament. Some of the first gentile Christian churches 
were founded in Macedonia. Some of the first epistles written by Paul 
were to churches in Macedonia. Most of these inscriptions belong to 
the time in which the κοινή was the current language, and are themselves 
written in this “‘common”’ Greek. 

In view of these facts it is evident that any lexical research in the 
field of the inscriptions will have a bearing upon the language of the 
New Testament. Those inscriptions which contain legal and govern- 
mental terms are in the very nature of the case connected with official 
business, and such terms have almost invariably a strictly technical 
meaning in the inscriptions. In the New Testament these legal and 
governmental terms are generally used in a figurative sense, in religious 
phraseology. It is not therefore to be supposed that there will be an 
exact parallelism of usage in these two fields, but their figurative usage 
in the New Testament depends for its significance upon the strictly 
technical meaning assigned to the terms in literature which is mani- 

295 


8ὃ0 HISTORICAL AND LINGUISTIC STUDIES 


festly intended to be official and technical. In this respect it is hoped 
that this investigation may, in some measure, make a contribution 
toward a better understanding of the writings of the New Testament, 
and that the word-index will be of value to all those who desire to make 
further investigations in the field of the Macedonian inscriptions. 


296 


INDEX OF THE MACEDONIAN INSCRIPTIONS 





PS νην 
ΠΝ 


ἀβλαβεῖς, 203:16 

ἀβλαβῶς, 203:12 

ἀγαθός, 255:13; 
764:4; 1130:4 
ἀγαθοῦ, 218:6 
ἀγαθῆς, 8290: 9 
ἀγαθῷ, 469:5; 1090:3 


675343 


INDEX 


ἀγοράζειν, 217:30 
dyopavoujoas, 248: 2; 113172 


ἀγορανομήσαντα, 1084:3 
ἀγορανομ(εύ)σαντες, 678:6 
ἀγορανόμου, 272:7 
ἀγορανόμωι, 1304: 10 
ἀγορανόμον, 1364:7 


aya8Q, 1:13; 243:4; 262:1; 
330:1; 342:1; 866:1; 
1O71:1; 1130:3; II4!: 
Es) | /ffes ns) (2200>%; 
ΙΔΙΟΙΙ; I411:1; 14121 


dyopaclay, 248:3 

ἀγρόν, 763:4 

ἀγχιθέων, 112734 

ἄγεις, 5:11 
ἄγειν, 258:20; 1360: ὃ 
ἀγομένη, 829: 76 

ἀγών, 374:2 
ἀγῶνες, 675:40 


ἀγαθῆι, 671:27; 848:1; 
1364:1 

ἀγαθόν, 76:25, 50, 54; 
1130: 5 


ἀγαθοί, ογδ: το, 40 


ἀγαθοῖς, 432:2; 7OI:1; 
976:29 
ἀγαθάς, 198: 28 
ἄγαλμα, 329:10; 669:6; 
670:12 


ἄγαν, 1172233; 1413:4 
ἀγάπη, 674:1 
ἀγγέλων, 37:6 
ἄγγος, 1304:5 


ἅγιος, 646:1; 701:1; 707:1; 


ὅ4ο: τ 
ἁγίου, 
1§95:1 

ἁγίων, 37:3; 363(9):3 
ἁγίοις, 610:1 
ἁγίας, 592:3; 889:4 
ἁγία, 1108:4 

ἁγιωτάτης, L109: 2 
ἁγιωτάτου, 591: 1 
ἁγιωτάτῃ, 89:12 

ἀγλαΐα, 670:14 

ἀγλάϊσμα, 329:19; 1172:3 

ἀγλαόν, 1172: 5 

ἀγλαῶς, 806:3 

ἁγνός, 46:11 

ἀγορᾶς, 675:40 

299] 


25107) \04073; 


ἀγῶνας, 671:74 
ἀγῶνα, 675:39 


ἀγωνίζωνται, 671211 


ἀγωνισάμενοι, 374:5 


ἀγωνοθετήσαντοξβ, 371:9 
ἀγωνοθέτου, 55:8; 367:5 


ἀγωνοθέτην, 60:3; 373:9; 
811:3, 5; 812:2 


ἀδαής, 397:9 
ἀδάμας, 110:1 
ἀδελφή, 67:3; 689:4 


αδελφῆς, 363(10):4; 900: 
10 


ἀδελφῇ, 408:5; 436:3; 
528:4; 888: 2 
ἀδελφάς, 281:8 
ἀδελφός, 423:3 
ἀδελφῷ, το: 1; 254:6; 


411:3; 436:5, 8; 460:2; 
496:3; 547:3; 685:3; 
688:2; 769:5; 786:2; 
1007:7 
ἀδελφοί, τοῦ: τ; 685:2 
ἀδελφοῖς, 160:2; 480: 4 


ἀδικεῖν, τοῦ: 21 


ἀδικεῖσθαι, 198: 21 


ἀδμήτην, 1172:13 
adddous, 203: τό 


83 


ἄδολως, 203: 12 
ἀδώροις, 45:8 
ἀεί, 671: 4, 24 
ἀειμνήστων, 240: 2 
dévaos, 241: 2 
ἀζήμιος, 198: 40 
ἁζόμενος, 1127:4 
ἀθάνατος, 403:12 
ἀθανάτων, 1140:3 
ἀθιγής, 173:7 
ἀθλοῦντα, 362:7 
ἄθυρον, 1172:9 
al, 1101:7 
ἀϊδίου, 1172:15 
ἀίδιον, 498:5; 1419:4 
aldepelats, 46:7 
αἴθρην, 1172:5 
αἵματος, 106:3 
αἶγα, 1219:1 
αἱρέσεσιν, 258: 19 
αἱροῖντο, 855:8 
αἱρεθέντες, 1130:15 
ἁλ[ήσκωνται, 847:6 
ἦρεν, 787: 2 
ἀραμένη, 165:8 
αἰτῶν, 787:3, ὃ 
αἰτίαν, 671:15 
αἰτίας, 829:81 
ala, 329:7 
αἰών, 74:11 
αἰῶνος, 1411:10 
αἰώνων, 702:2 
αἰωνίου, 365:4; 889:2 
αἰώνιον, 418:2; 780: 5 
αἰωνίοις, 820: 3 
ἀκατάγνωστον, 304:4 
ἀκέραιον, 17:2 
ἀκολούθως, 671:51, 69; 820: 
38 
ἀκούω, 1419:7 
ἀκμῆ, 670:16 
ἄκρας, 359:4 
ἀκρατῆ, 1309:15 


84 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


ἄκυρον, 1369:14 
ἄκυρα, 1130:13; 1369:3 
ἄλγος, 1162:8 
ἀλδήσκοντες, 32034 
ἀλειφούσης, 2:1; 53:1 
ἀλείψαντα, 51:4 
ἀλεξητῆρα, 257:7 
ἀλευάμενον, 1127:2 
ἀληθῶς, 829: 41, 47 
ἁλικήν, 590:7 
ἁλίσκει, 63:15 
ἀλλάσσεσθαι, 763:14, 22 
ἀλλαχοῦ, 829: 30 
ἀλλά, 5:9; 163:46; 198: 46; 
217205132000 ΣΟ 22; 
493:090; 477:3; 025:7; 
742:21; 829:34, 39, 52, 
74, 84; 1161:6; 1369:8; 
141729, ΤΙ; 1419:7 
GAN’, 37:4; 258:11, 25; 
398:6; 403:18, 25; 
498: 6; 829:27; 1162:5; 
1172:3, 13; 1369:14; 
1413:4; 1410:0 
ἄλλος, 670:7, 13 
ἄλλου, 163:9, 32; 855:14 
ἄλλο, 198:55; 255: 18; 
ογό: 50 
ἄλλοι, 855211; 1141:3 
ἄλλαι, 668: ς 
ἄλλων, 742:1τ; 1142:τΌ; 
1320:2; 1369:7 
ἄλλοις, 675:30; 820:54 
ἄλλας, 217: 10; 829:51 


ἄλλα, 217343; 255:20; 
668:6; 976: 32, 43, 54; 
1220:8 


ἀλόχῳ, 165:1; 401:6 
ἀλύτοις, 401:7 
ἀλφῶν, 363:3 
dua, 1110:5}; 1172:9 
ἀμείνους, 198: 12 
ἀμέμπτως, 172:8; 
457:2; 458:2 
ἀμήν, 37:8; 909:8 
αμήτου, 54:11 
ἀμοιβήν, 787: 3 
ἀμπλακημάτων, 35235 


304: 2; 


ἀμπλακιῶν, 363:6 
ἀμύμων, 363:4 
ἀμύμονος, 361:5 
ἀμφί, 410:2 
ἀμφότεροι, 199:3; 329:18 
ἀμφοτέροις, 5:10; 160:11; 
742222 
ἄμφω, 76:3 
ἀμώμῳ, 46321; 51721 
ἄν͵ 198:26, 41, 44, 48; 
200: 6; 363(5):4;370: 2; 
409:2; 410:4; 415:2; 
502:1; 743:4; 776:4; 
976:17, 45, 46, 47, 50; 
ΤΙΊΟ:ΤΟΙ VE TSaES τὸ; 
II41:4; 1321:3; 1360: 
ΟΣ ΤΩ ΤᾺ. 21 
ἀναγκάζουσιν, 820: 28 
ἀναγκαϊος, 370:12 
ἀναγκαῖον, 820:3- 
ἀναγκαίως, 820: 86 
ἀνάγκη, 820: 53 
ἀναγορεῦσαι, 671: τὸ 
ἀναγραφῆς, 675:47; 743:3 
ἀναγραφῇ, 258:3 
ἀναγραφῆι, 671: 75 
ἀναγραφήν, 671:65 
ἀνέγραψαν, 1130:2 
ἀναγραφέντα, 820: 61 
ἀναγράψαι, 256:6; 671: 
16; 847:15; 1130:10; 
1141:3 
ἀναγράφσαντα, 976: 33 
ἀναγράψαντες, 1369:16,18 
ἀναγραφῆναι, 675:45 
ἀναλώμασι, 62:6 
avedelx Ons, 670: 12 
ἀναζεῦξαι, 855:16 
dvabécews, 248:5 
ἀναραιρημένος, 1364:3 
ἀναιρερημένου, 1364:5 
ἀνάλημψιν, 829: 29 
ἀναληφθείς, 612:2 
ἀνάλωμα, 1130: 11 
ἀναλώματα, 247:4 
ἄναξ, 329:2, 13 
ἄνακτος, 350:2 
ἀναξίως, τοῦ: 4 


800 


ἀναπαυσαμένη, 37:10 
ἀμπαύεσθαι, 40125 
ἀναστάσεως, 620: ς 
ἀναστάτους, 820:4 
ἀνέθηκε, 1085:4 
ἀνέθηκεν, 62:7; 213:4; 
222:2: 248:8; 253:6; 
335:9; 1186:2; 1373:2 
ἀνάθηκεν, 780:3 
ἀνέθηκαν, 61:3; 88:2; 
246: 1023525 ners gos 
ἀνέθηκον, 220: 5 
ἀνέθετο, 520:2 
ἀναθεῖναι, 671: 28 
ἀνατίθημειν, 126:8 
ἀνέτρεφον, 320:3, 14 
ἀνδραγάθησε, 116:3 
ἀνδρείας, 675:35 
ἀνδρείαν, 670:8 
ἀνδριάντων, 248:5 
ἀνήγειρον, 329:18 
ἀνηγέρθη, 351:1; 355:1; 
872:1 
ἀνενδεῶς, 829: 21 
ἀνεῤῥήθη, 1369: 2, 3 
ἄνευ, 829: 29 
ἄνευθε, 561:8 
ἀνηλίκῳ, 1140:1 
ἀνήρ, 255:13; 598:3; 764: 
45 1130:4 
ἀνδρός, 126:5; 218:6; 
258:17; 340:3; 625:3 
ἀνδρί, 15:3; 1070") 27: 
2; 29:3; 39:3; 40:2; 
86:3; 95:3; 96:2; 
7:3: τοῦ: TOUS: 
143:3; 147:3; 166:3; 
176:4; 179:4; 180:3; 
ἼΣΑ ΤΟΣ ΟΣ ΩΣ, 200 5.3» 
308:8; 331:2; 363(5): 
3; 388:4; 390:2; 301: 
25 405:3; 42:2; 443:5; 
444:2; 445:4; 449:3; 
451:2; 466:4; 467:4; 
499:2; 524:1; 529:0; 
§46:1; 547:2; 627:2; 
683:6; 765:2; 819:2; 
843:2; 845:2; 865:1; 
847:2; 1421:10 


ἄνδρα, 8:2; 98:2; 162: 
3; 194:2 

ἄνδραν, 687:2 
ἄνδρες, 612:1; 976: 10, 40 
ἀνδράσιν, 976: 29 
ἄνδρας, 403:0; 743:1 
avOopdpov, 1140:2 
ἀνθοφόρον, 1134:3 

ἀνθρώπινον, 889:1 

ἄνθρωπος, 116:5 
ἀνθρώπων, 668:5; 829:14 
ἀνθρώπους, 742:4 

ἀνθύπατος, 307:2 
ἀνθυπάτου, 221:4 

ἡνιαρήν, 361:8 

ἀνῖξε, 475:5 

ἀνίην, 361:8 

ἀνεῖσθαι, 217:32 

ἀνίκητε, 820: 49 

ἀνέστησε, 434:6; 747:0 
ἀνέστησεν, 747: 5 
ἀναστάς, 46:0 

ἀνιστορήθην, 355:4 
ἀνοῖξαι, 412:4; 

781:3; 933:3 

ἀνοίξας, 413:1; 447:2 

ἀνοίξῃ, 89:10 

ἀνταμείψασθαι, 589:7 


ἀντανῶν, 247:6 


740:6; 


ἀντανούς, 247:4 
ἀντί, 976:27, 

1163:8 
ἀντίασεν, 214:4 


44, 50, 


ἀντιβολεῖτε, 363:5 

ἀντιγραφῆ», 829:49 

ἀντίγραφον, 761:54; 933:3 
ἀντίγραφα, 1369:17 

ἀντέγραψας, 829:13 
ἀντιγραφονώνης, 126: 24 

avridtdov, 353:4 

ἀντέλαβον, 397:14 

ἀνύξῃ, 400: 4 

ἄνχι, 5:2 

ἄνω, 45:10 

ἀνώτερον, 675:6 

ἀνωνύμως, 362: 8 

ἀξίαν, 353: 5 

ἀξιολογώτατον, 1412:3 


INDEX 
ἄξιολογωτάτην, 1410:2;3 
1411:4 

ἄξιος, 180:5 
ἄξιον, 198:49; 4374:5; 
671:3 


ἀξιώσει, 671:38, 53 
ἀξιωθείς, 248:5; 671:67 
ξιώματι, 524:2 
ἀξίως, 671335 
ἀξίωσις, 829:70 
ἀξιώσεως, 829:66 
ἀπαγγέλλουσι, 077:13 
ἀπαγωγήν, ο76: 17 
ἄπαιδα, ττότ: 4 
ἀπαλλαγείς, 1386:3 
ἀπαναλίσκειν, 5:8:23 
ἀπαντήσωσι, τοϑ: 49 
ἅπαξ, 561:7 
ἀπαρχῆς, 1188:2; 1189:1 
ἅπασι, 1127:5 
ἅπαντες, 280:1 
ἁπάντων, 978:18 
ἅπαντα, 976:45 
ἀπελεύθερος, 9O3:3; 1346:2 
ἀπελευθέροις, 10:4 
ἀπελευθέρα, gos: 2 
ἅπερ, 976:45 
ἀπό, 195:3; 198:30; 247:5; 
248:1; 206:3; 506:3; 
700:3; 740:6; 829:41; 
829:56,64; 869:3; I1I0: 
7° PLOT 3: 1338: 33 
I4Ii:5 
am’, 1162:5; I41I:10 
ἀποβεβληκώς, 670:3 
ἀπογραφή, 1:2 
ἀποδείξωσιν, 1130: 11 
ἀποδεδεινγμένος, 248:6 
ἀποδέκταις, L131: 2 
ἀποδέξασθαι, 258:18 
ἀποδεξάμενον, 675: 43 
ἀποδώσει, 671:37 
ἀποδώσουσιν, 675342 
ἀποδοῦναι, 217:41;671:59 
ἀποδόντος, 671: 49 
ἀποδόσθαι, 763: 23 


᾿ 
α 


ἀπέδωκεν, 671: 59 
ἀποδοθῆι, 976: 21 
301 


85 


ἀποικίας, 976:50 
ἀποκλείουσι, 217: 22 
ἀποκληρωθέντων, 258: 2 
ἀπέκτεινεν, 675:18, 30 
ἀπολήψονται, 743:1 
ἀπολαβεῖν, 889: 2 
ἀπολιμπάνοντες, 829: 27 
ἀπολιμπάνοντας, 820: 50 
ἀπόλογοι, 1130:14, 15 
ἀπολόγους, 1364:9 
ἀπελύθη, 1133:3 
ἀπολέσῃ, 37:3 
ἀπεπέμψαμεν, 671: 4 
ἀπορίαν, 820: 83 
ἀπέστειλεν, 1067:1 
ἀπέστ'λεν, 932:3 
ἀποστεῖλαι, 671: 36 
ἀποσταλέντος, 671: 48 
ἀποσταλείς, 671:57; 
6η5:4 
ἀποθέστε, 776:6 
ἀποθέσθαι, 1305:2 
ἀποτεθῆναι, 776: 4 
ἀποτελεσθησόμενα, 560: ς 
ἀποτετειμημένην, 217: 538 
ἀποτετιμημένοις, 217:33 
ἀποτίνειν, 1329:1 
ἁψάμενος, 1413:4 
αποφαίνει, 255:6 
ἀποφθίμενον, ττό3: 2 
ἀποφθίμεναι, 1172:10 
ἄρα, 360:5; 362:10 
dpyos, 671:12 
ἀργυρίου, 126:10; 829:29 
ἀργυρίωι, 763:18 


ἀργύριον, 248:3; 258:20, 
25 
ἀργνρόηλε, 362:10 
ἀρειοτέρην, 329:5 
ἀρέσασι, 37:7 
Gper7s, 221:4; 3209:12; 
378:8; 379:9; 401:3; 


671:14, 34; 746:6; 811:9; 
ΤΟΥ ον 2235.0 Thos 6 
ἀρετήν, 165:7 

ἀρετῶν, 670:2, 5, 10 
ἀρετᾶς, 329:1 


86 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


ἄριστος, 1128: 2 
ἄριστον, 373:0 
ἀρίστην, 329:15 
ἀρίστους, 160:7 
ἀρκουμένων, 217: τό 
ἤροσε, 214:1 
ἅρπασε, ΤΤΟῚῚΙ 
ἄῤῥενας, 66ο: 5 
ἀῤῥήκτοις, 623:1 
ἀῤῥωστίας, 625: 4 
ἄρσενα, 1163:5 
ἄρτι, 398:9; τιότ: τ 
ἀρχαίαν, 217:20 
ἀρχήν, 671:7 
ἀρχάς, 203:6 
ἀρχαῖς, 1131:3 
ἀρχιεπισκόπου, 35 1:12; 501: 
2; 610:2; 622:5; 626:1; 
697:2; 700: 5 
ἀρχιερατεύοντος, 59:3; 351: 
IO 
ἀρχιερεύς, 1136:5; 1145: 2 
ἀρχιερέως, 55:7; 240:1; 
το): TIO: 45/0132. E 
ἀρχιερῖ, 566:4 
ἀρχιερέα, 365:10; 369:0; 
373:7; 378:4; 379:4) 
ΒΎΤΣΙ, 912,2 
ἀρχισυνάγωγος, 747:2 
ἀρχιτεκτονοῦντος, 678:9 
ἄρχειν, 200:5 
ἄρξεται, 365:12; 360: ΤΙ 
ἄρξας, τ131:1 
ἀρξάμενος, 370: 22 
ἄρχων, 1147:19 


ἄρχοντος, 53:3; 216:2; 
255-2: (O77 Ts E200. 25 
1364:1 


ἄρχοντι, 629:4; 0658:5 
ἄρχοντες, 970:45; 1130: 
II: II41:5; 1369:4 
ἀρχόντων, 1130:1 
ἄρχοντας, 970:40 

ἀσκήσας, 670:8 
ἀσπασάμενοι, 675:41 
ἀστήρ, 670:6 

ἀστοί, 503:5 
ἀσύνκριτον, 1411:6 


ἀταλοφρόνα, 1172:13 

ἀτέλεια, 1369:1 
ἀτέλειαν, 763 :27 

ἀτελής, 1369212 
ἀτελεῖς, 198:9, 32 

ἀτέοντα, 63:8 

αὖ, 4:5; 1419:9 

αὐγᾶς, 1417:0 

αὖθις, 362:2 

αὔριον, 255:19; 256: ὃ; 
976: 38 

αὐταδέλφων, 622:1τ; 872:4 

αὐτίκα, 198:5, ὁ 

αὐτοκράτορος, 351:8; 365:2; 


367:5; 369:1 
αὐτοκράτορα, 333:2; 590: 
2; ¥8202665 \)) 1060275 
1408: 1 
αὐτοκράτορι, 366: 2, 63683 :1; 
820 :1 


avroxparépwr, 622:2 
αὐτοκράτορας, 243:7 
αὔχημα, 670:1 
ἀφαιροῦνται, 217: 22 
ἀφειληφότας, 976: 20 
ἀφῆκες, 329: 20 
ἀφῆκεν, 258: 11 
ἄφθιτος, 52333 
ἀφιερώθη, 607: 1 
ἀφικνόμενος, 671: 36 
ἀφράστοις, 353:1 
ἄχαριν, 202:29 
axpdvrov, 880: 3 
ἄχρι, 208:3 


βάθρου, 721:2 
βάθρον, 670: 10 
βάθρων, 355:1; 

611:3; 1286:2 

βαίνων, 403: A, 3 
ἔβη, 1172:6 
ἔβης, 498: 2 

βεβαμμέναις, 806: 2 

βαρβαρικῆς, 670:4 

βάρβαρον, 669: 5 
βαρβάρων, 675: 23 

βάρη, 829: 46 

γεβαρώμεθα, 829: 56 

902 


593:1; 


βασιλείας, 278:4; 
355:53 1108:5 
βασιλείαν, 806:7 

βασίλειον, 669: 2, 6 

βασιλεύς, 763:1; 84071 
βασιλέως, 351:6, 8; 831: 

Τ᾿ 540: 1 ΤῈ 
βασιλεῖ, 885:4 
βασιλέα, 1124:2 
βασιλέων, 622:2 

βασιλικός, 637:1; 
1361:1 
βασιλικοῦ, 622:4; 631:2; 

6472/5; (059233) 7E7 1 
βασιλικῷ, 629:3; 630:2; 

638:3; 630:4; 642:3; 

656:1; 657:3; 658:3; 

660:4; 707:2 
βασιλικῶν, 634:2; 63533 

βέβηλος, 607: 1 

Bedr ota Bat, 829: 12 

βέστῃ, 663:4 

βήλου, 647:7; 662:5; 663:6 

βίαν, 829:22, 41 

βιάζεσθαι, 829: 23 
βιαζομένους, 217: 39 

βίον, 1134:4; 1462:2; 
E223:315 
Bly, 310:1; 787:9 
βίον, 116: 1; 184:3; 195:3 

Biérov, = 398:3; 401:7; 
62 Bee | 

βιοτήν, 563:3 

βιωσάσῃ, 598:1 
βιώσας, 410:1 
βιώσαντι, 224:1 

βλέπων, 625:8; 787:8 

βλίβειν, 675: 25 

βοηθείας, 208: 3 


351:7) 


βοήθει, 638:1; 640:1; 
(oY. by Jean Cn SY. Wes 647:1: 
Os 7H WO5oxbe0) 50: 1: 
όσα: GOs 22 19603:}; 
OF 5 Ds 7ΟΘΕΙ 
βοήθη, 636:2; 639:1; 

719:1 
βοηθεῖν, 589:7 
βοηθουμένου, 829:70 


βορείος, ς48:4 
βουλευτήριον, 671:17; 682: 
14 
βουλευτηρίου, 248: 5 
βουλευτής, 744:1 
βουλευτῶν, 675:3, 49 
βουλευταῖς, 671: 77 
βουλευτοῦ, 399:12 
βούλονται, 217:10 
βούλεσθαι, 675: 25 
βουλήν ΠΟΣῚ; ΒΥ: 1525 1; 
1369: 21 
βουλῆς, 1:63 37:8; 255:1; 
258:27; 365:9; 976:31, 
335 977: 14, 15; 1130:3 
βολῆς, 256:7 
βολες, 976: 49 


βουλῇ, 198:3, 32, 573 
199:5; 258:16; 977:8, 
IO; 1130:5 


βουλῆς, 255:4, 10, 12; 
O7 LTS 20527 N40* 
675:36; 976:2 

βουλεῖ, 671: 70; 976:54 


βουλήν, 198:26; 203:6; 
ΘΕ: ΟΕΈΣΕΣΣ 10: 
30 


βουλαί, 668: ς 
βούλων, 671:1 
βουλαῖς, ττ40ο: 5 
βούλωνος, 671:70 
βούλησιν, 258:17 
βουλόμενοι, 976: 23 
βούλοιντο, 855: 11 
βουληθῇ, 1220:6 
βραχύν, 184: 3 
Bporots, 1172:4 
βροτοῖσι, 403:4 
βρύσιν, 136133 
βωμῷ, 262:22 
βωμῶι, 671: 31, 64 


βωμόν, 262:20; 348:6; 
363(5):5; 386:6; 560: 
33 747:6 


βωμούς, 374:4 


γαίη, 46:8 
γαίης, 694 : 5 


INDEX 


γαμβρός, 89:6 

γαμβρῷ, 436:6; 483:4 
yaulns, 1172:14 
γάμον, 1163:1 

γάμων, 1162:5 


γάρ, 76:3; 89:3; 10674; 
401:2; 403:A’, 11; 820: 
79; 1172:7 


γεινομένων, 258:13 
γειναμένοις, 1140: ὃ 
γείτων, 1388:4 
γενεή, 403: Δ΄, το 
yevérns, 1172:12 
γένημα, 136121 
γένος, 76:2; 1130:8 
γενηθείσης, 1369:2, 10 
γένυν, 410:2 
γέρα, 46:6 
γερουσία, 1411: 2 
γερουσίας, 1410:7 
γερουσιάζουσιν, 1411:12 
γῇ; 403: ΄, 2 
ὙὔΡ, 217:21, 33, 38; 847:4 
γηθόμενον, 508: Β΄, 2 
γηθόσυνος, 3611:1 
γήραος, 4:6 
γίγας, 625:5 
γέναν, 1163:5 
γίγνηται, 
199:9 
ἐγίγνετο, 198:8, 30; ο76: 
47 
γίγνεσθαι, 820:4 
γίνεσθαι, 675:45 
γεγονότας, τοῦ: 17 
ἐγένετο, ςοτ:3; 
976:10, 40 
γένηται, 1130:11 
γενέσθω, 247:5 
γενέσθαι, 769:7 
γενόμενος, 1392: 2 
γινομένου, 258:24 
γενόμαν, 307:7 
γενόμην, 397:10 
γενόμενα, 305:8 
γενομένους, 261:8 
yevouav, 397:7 
303 


LQG TL Ss τὸς 


700: 5; 


87 


γενόμην, 397:10 
γεγένηται, 1130:4 
γνώσῃ, GOO: 3 
γλαφυρᾷ, 670:13 
γλοικοτάτῳ, 1421:8 
γλυκείᾳ, 185:4 
Ὑλυκύ, I110:2 
Ὑλυκυτάτη, 411: 2 
Ὑλυκυτάτῃ, 30:2; 78:4; 
SoZ τον ΠΡ: ae 
399:6; 415:2; 429:3; 
462:1; 525:1 
γλυκυτάτῳ, 172:3; 170: 


3; 20:2; 363(5):2; 
410:3; 411:3; 435:3; 
467:4; 476:2; 532:1; 
740:2 

γλυκυτάτοις, 414:2; 620: 
3; 920:9 


γνησίοις, 1051:7; 1082:7 
γνώμης, 742221 
Ὑνώμην, 255:11; 977:14 
γνώμας, 198: 28 
γονεῖς, 446:6 
γονεῦσι, 442:8 
γονεῦσιν, 299:6; 498:43. 
620:3 
γνῶσιν, 829:67 
γονῆες, 329:9 
γοναῖσι, 1161: 5 
γόνον, 625: 2 
γόοις, 1163: 2 
ypddous, 427:2 
γραμμάτων, 1369: 17 
γράμματα, 829:61 
γραμματεῖ, 976: 31 
γραμματέα, 256:7; 976: 
33, 49 
γραμματοφυλάκιον, 368:8 
ἐγραμμάτευε, 198:2, 4, 58 
ἐγραμμάτευεν, ογό: 5; 
977:6 
γράψατο, 76:5 
γραμματεύοντος, 678:8 
γραμματευόντων, 596:5 
γεγραμμέναις, 258:19 
γραψαμένους, 198: 39 
γεγράφαται, τοῦ: τὸ 


88 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


γυμνασιαρχοῦντος, 364:7 

γυμνασιαρχήσας, 248:4, 6 

γυμνασίαρχον, 307:5 
γυμνασιάρχου, 1132:1 

γυμνασίου, 216:2 
γυμνασίοις, 1417:7 

γυνή, 48:6; 74:10; 134:23 


γος: 22:5. ΟΥἸΖΟ cle 

1336:1; 1418:2; 1419:2; 

1594:4 

γυνακός, 301:2; 413:4; 
849:4 

γυναικί, γ8:5; 303:1; 
399:3, 14; 401:2; 
410:2: 420:4; 454:2; 
457:1; 484:2; 494:2; 
520:2; 543:2; 555:1; 
665:2; 769:5; 815:3; 
862:3; 1220:2; 1589:1 

yuvatka, 72:2; 82:2; 
120: 2: 159235) 22045 


254:4;, 1134:2; 1339°3 

é5an, 46:6 

δαιμονίῳ, 536:3 

δαίμων, 562:3; L161:2 
δαίμονες, 74:5 
δαίμονα, 498:6 

δάκρυ, 403:A’, 2 
δακρύων, 773:6 

ἐδάμασσε, 1127:1 
ἐδάμασσεν, 320:7 

δάμαρτε, 46:2 

δαπάνην, 55:5 

δάφνης, 671:9, 13, 61 

δέ, 502:2; 593:7; 668:6; 
669:6; 670:12; 671:12, 
17, 18, 36, 64; 675:8, 
18, 35, 45; 694:8; 740:4; 
42:11, 125; 747:75 775: 25 
76:4: 781:2; OOS 5s 
S11 24, ὃ; 520: 22,.205'335 
36, 44, 59, 65, 75, 76, 85; 
847:10, 14, 17; 855:3, 
13. τὴ: OVO 2,6 225 92. 
38, 45, 50, 52, 59, 60; 
Ἰτ20: τὸ, 12, ΤᾺ, 15,20; 
TIAL: 5+) 022056 1200:2; 


1321:3; 1364:2, 4, 6, 8, 


ὉΝ τὸς 1300: 1. 10) 2; 
1418:2 
δ᾽. γάτα, τ ΣΟΥ ἢν 


362:2; 307:12; 398:6; 
498:3; 561:7; 563:3, 
A; O2527,, "20; 730; 
607:4; 847:11; 1122: 
4; 1130:9, II, 13; 
ΤΙΔΟΣ 2; © SELO245) ὅ; 
1163:2, 3, 5, 73 1298:2; 
1369:9 


; ἔδει, 403:8 

; δέονται, 976:50 

:2; δειχθείς, 670:1 

:2; δεῖνα, 1908:52; 1132:1, 5: 


1369: 23 
δεῖπνον, 743215 
δέλτοι, 354: 2 
δέμας, 4:1; 1172:5 
δέον, 593: 2 
δέδορκε, 1163:8 
δέσποινῆς, 351:2; 592:4 
δεσπότῃ, 213:1 
δεῦτε, LIIO:1 
δεύτερον, 371:5 
δευτέρᾳ, 36534 
δευτέρα, 198:53 
dete, 353: 2 
δέξατο, 1122:4 
δέξας, 116:2 
δεχόμεθα, 829:35 
ἐδέξατο, 46:5 
δέωνται, 198:56 
δεήσῃ, 829:67 
δέηται, 742:12 
δεόμεθα, 
ἐδέοντο, 976:17 
δεομένοις, 820: τό 
ἐδεήθησαν, 820:3 
ἐδήλωσα, 247:3 
ἐδηλώσαμεν, 820: 3ὃ 
δημαρχικῆς, 366:4 
δημαρχικός, 63:5 
δημαρχικῆς, 371:4 
δῆμος, 50:1; 52:1; 198:20; 
671:5, 12, 25; 671:33, 
41, 50; 672:1; 92774; 
304 


1080:2; 1085:1; 1338:1; 
1339:1; 1340:2 
dé nos, 976: 61 
δήμου, 255:17; 365:9; 
369:5; 671:39; 671: 
57; 675:5; 743:13; 
1130:3; 1369:6, 21 
δήμῳ, 198:3, 32, 57; 
199:6; 255:4; 847:1; 
1130:6; 1369:2 
δήμωι, 671:1, 8, 20, 23, 
28, 43, 47; 675:36; 
743°5 
δήμοι, 976: 2 
δῆμον, 198:5, 6, 27, 50; 
255:10, 12; 67177, 16, 
35, 38, 70; 977213, 15 
δημόσια, 217:41; 847:10, 21 
δημοσίῳ, 198: 10 
δημοσίων, 217:5, 32 
δηναρίων, 258:27; 261:3 
δηνάρια, 89:13; 217:42; 
401:10; 409:3; 410:5; 
411:6; 412:5; 415:4; 
417:4; 410:7; 447:4; 
475:7; 476:4; 503:3; 
τ220: 6, 7; 1334: 
δῆτα, 360:1 
διά, τοϑ8:22; 208:2; 217:47; 
248:5,8; 261:9; 365:9; 
369:8; 378:5; 379:5; 
593:2; 671:67; 675:15, 
25; 829:19, 33, 49, 57; 
79, 81, 85, 86; 872:2; 
889:1; I109:3; 1134:4; 
T2767 45) 032032 
δι᾽, 213:5; 671:49 
διέβην, 508: ς 
διαβοήτου, 829: 25 
διαβόλαιον, 355:5 
διαγραφῆς, 1108:3 
διαγωγήν, 742215 
διαγαγών, 889:1 
διαθήκη, 128:3 
διαθήκης, 348: 5 
διαθήκην, 258:12, 19 
διαθηκῶν, 369:6 
διαθήκας, 281:6 


διακατέχοντες, 217:11 
διακώννου, 363 (7): 4 
διαλεγέντος, 671:51, 60 
διαλειπούσας, 370: 20 
διαμονῆς, 365:4 
διαπραχθῇ, 198:55 
διαπύρῳ, 806: 4 
διασώσαθ, 403:10 
διατάγματι, 24733 
διάταξιν, 217:26 
διατάγμασιν, 829:68 
διετέλεσαν, 976: 43 
διατετέλεκεν, 675:6 
διατηρήσας, 675:33 
διαφέροντα, 930:1 
διαφερόντων, 675:0 
διαχειροτονῆσαι, 198: 5 
διδύμους, 160:5 
δίδωσι, 763:3, 18, 27 
διδόναι, 217:31 
διδόασιν, 976: 22 


δώσει, 401:3, 9; 410:5; 
415:4; 418:4; 420:2; 
426:5; 447:33 475:7; 
476:4; 740:8; 781:4; 

1208: 2: 


1220:7; 

1315:1 
δώσετε, 370: ὃ 
δόσας, 932:4 
ἔδοσαν, 217:13 
ἔδωκε, ΟΙἿΟΙΙΙ; 1172:7 
ἔδωκεν, 763:10, 25 
δοθεῖσαι, 666:1 


δύσι 363 (5):6; 411:53 
417-3; 


412:4, 413:4; 
ἅτοῖ δ): ἘΟΤ:2; 7702 7 
δοῦναι, 403:8; 
68, 74; 
38: ΤΙ2ΟΞΕΙ 
ἔδωκε, 400:9 
δούς, 258: 25 
δόντος, 55:5; 309:9 
δεδωκέναι, 820: 60 
δέδοκται, 570: 26 
διεξάμειπτο, 1162:3 
διέποντι, 217: 40 
διηνεκεῖς, 589:9 
διηνεκοῦς, Β12:Τ 


6γ1:39, 
743:10; 976: 


INDEX 


δικά, 1361: 5 
δικασάσθω, 1130:16 


δικασάσθων, 1130:14, 15 


δικάζεσθαι, 1364:9 

δικάσωνται, 1130215 
δίκαιον, 198:18 

δικαίων, 589:8 
δικαιοσύνῃ, 701:2 
δίκη, 403:12 

δίκην, 403: Γ΄, 4 
δινοτάτοισι, 45:8 
διόδων, 217:23 
διπλόα, ττό2: 5 


δίς, 3605313 44:1; ΘΥΤο 7; 


1134:3 
δισσοῖς, ττ63:4 
δίχα, 403: Α΄, 5 
δίψῃ, ΤΤΙΟΣῚ 
δόγμα, 1:6; 

45; 398:4 

δόγματος, 258:3 
δεδοδένω, 261:4 
δοκεῖ, 198:6, 


δοκῇ, 198:48; 742:22 
δόξηι, 671:76 
δοκούσης, 352:2 
δοκοῦντα, 829:77 
ἔδοξε, 199:5; 217:24, 45 
ἔδοξεν, 198:3, 32, 


20; 847:1; 977:8 
[’’E] doxcev, 976: 2 
δόξαντα, 1130:13 
δεδογμένοις, 671: 60 


δεδόχθαι, 671:7, 27, 70; 


675:36; 1130:5 
δόλιχον, 56:3, 5 
δόλος, 106:1 
ἐδόμηει, 833:2 
δόμον, 408: 2 

δόμοις, 1161:4 
δόξης, 675:35; 840:1 
δόξαν, 702: 2 


δύξας; 1161:3; 1162:9 
δουλευθέντες, 126:6 

δοῦλος, 278:1; 670:22; 
849:3 


305 


217:30, 40, 


18: 2552253 
829:69; 976:53; 977:15 


56; 
255745 250: 10% O70: 1, 


89 


δούλου, 674: 2 


dovkw, 631:1; 636: 
638:2; 639:2; 640:2; 
644:2; 647:2; 650:1; 
OF nor Os2 27 654. 
657:2; 658:2; 659: 
660:2; 708:1; I014 


δοῦλον, 835:2; 1364:6 
δούλην, 125:10 
δούλων, 1369:5 
δραχμαῖσιν, 198: 38 
ἔδρασεν, 1138:2 
δρόμον, 1163:3 
δύναται, 255:13; 113074 
δύνανται, 976:25, 58 
δυνάμεθα, 829:46 
δυνάσθω, 1369:13 
δύνασθαι, 829: 30 
δυνάμενοι, 829:36 
δύνηται, 255:18 
δυνησόμεθα, 820: 590 
δυνατώτεροι, 217: τό 
δυνάστου, 675: 22 
δυσάθλιον, 45:4 
δυσί, 671:0, 62 
δυσίν, 671:14 
δυσμενέων, 1127: 2 
δύσμορον, L161: 1 
δυσπενθής, 1161:8 
δυσπενθές, 1162:7 
δύσωσιν, 262:16 
δωρεάν, 399:13; 400:11 
δῶρον, 353:2 
δώρ᾽, 1162:10 
δώροις, 45:8 


I, 
2; 
Ay 


ἐάν, 83:1; 198:11, 13, 19, 
20, 24, 27: 208:6; 217: 30; 


255: 10%) PAOT IO ATS 
417:2; 447:2; 475:5; 
476:3; 740:4; 742:22; 
829:55, 60; 977:17 
ἐάμ, 198: 23, 56 

ἑαυτοῦ, 80:1; 2 Ων 
258:9; 393:1; 434:3; 
494:2; 542:3; 1134:2; 
1175:3; 1220:3 
ἑαυτῆς, 162:3; 176:4; 


194:2; 288:4; 340: 


463:4; 4066:4; 
687:3; τοῦτ; 


404:2; 
514:1; 
1411:8 


ἑαυτῷ, 78:6; 80:2; 106:4; 


2052 4512032: 20325 ἔθ᾽, 361:7 
287:8; 399'2} 40:3; daa, 570221 
ee ἀμφ ον 
02:  ἈὙ30:, ay geay ||) 979. Ὅν SAC Re Nn NeBB: 
483:3; 488:4; 404:4; 17; 1172:5; 1369:1; 
Ὁ, τ 2a 7:2. 1417:6 
845:6; 1220:2; 1208:1 εἰδέ, 412:4 

ἑαυτῇ, 61:2; 179:6; εἰδήμονα, 1122:1 
287:5; 390:3; 402:2; εἰδῆτε, 671: 54 
427:2; 431:0; 444:5; εἴδειν, 398:4 
445:4; 440:5; 459:1; εἰδότες, 403: 11 
405:6; 499:3; 509:1; εἰδέναι, 365:6 
531:1; 691:5; 818:4; εἰκοστῷ, 410:1 
845:3; 874:3 εἰκοστόν, 1163 :3 


ἑαυτόν, 82:4; 99:33 675: 
16 

ἑαυτήν, 260: 5 

ἑαυτῶν, 305:3;3 
ΘΙ; 1412: 

ἑαυτοῖς, 204:2; 
387:7; 304:1; 
4171:1τ; 410:4; 
435:0; 455:3; 
493:5; 405:3; 


746:5; 


217 TO, 
ἌΡΗΣ; 
426:.2: 
456:2; 
496:3; 


ἔθνους, 248:7; 675: 1 
ἔθνη, 3401:2 

ἔθος, 1380:7 
ἔθου, 670:10 


εἰκόνων, 248:4 
εἰμή, 820: 54 
εἰμή, 361:4 
ἐστί, 397:4; 408:6 
ἐστ᾽, 5:4 
ἔστιν,  255:13; 


I140:3 
εἰσί, 976: 57 


ἦν, 4:3; 116:3; 1364:4, ὃ 


397°5; 
704:4; 829:13, 53, 713 


90 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


in, 742:4", 6 
εἰν, 363:4 
εἵνεκεν, 401:3; 829:25 
εἰρήνηι, 675: 33 
els, 46:93 173:2; 217:28, 
42; 248:2, 3; 255:8, το, 
19; 258: 23; 279:6; 329: 2; 
353:5; 396:4; 419:6; 
60721; 61232, 4° 6702155 
16, 17, 18, 29, 30, 35, 37; 
50, 60; 672:4; 675:11, 
20, 44, 45; 740:5; 743:0; 
749:9; 764:6; 787:2; 
829:22, 27, 41, 55, 76, 
78, 83; 1108:4; 1£10:6; 
τοῖο; Πα: 1 33435 
1369:16; 1417:10 
€s5\195:3; (1902253 900: 
5; 84:16; 909:7; 
976: 10, 38, 40, 41, 52, 
59; 1369:18; 1419:6 
εἰσάγοντι, 763:20 
εἰσενέθηκεν, 5:8 
εἰσέλαχεν, 160:9 
εἰσφέρει, 666: 4 
εἴτε, τοῦ: 6 
εἵως, τ360:12 
ἐκ. ΟΞ ἡ οι δοεν στο; 


863:12 
ἑαυτούς, 281:7 
ἐγείρει, 11221 
ἤγειρε, O11: 2 
ἤγειρεν, T417:9 
ἐγείρας, 349:1 
ἐγγόνῳ, 409: 2 
ἐγγόνοις, 394:1 
ἐγκλημάτων, T1221 
ἐγκαταλιπεῖν, 829: 39 
ἐγκατέχει, 1140:2 
ἔγκώμιον, 240:1 
ἔδαφος, 5:4 
ἔδει, 360:3 
ἔδη, 361:6 
ἕδρα, 362:1 
ἕδρ᾽, 361:4 
θέλητε, 208:6 
ἠθέλησεν, 258: 25 
θελέτω, 1369:8 


ἔστω, 200:4; 203:10, 13; 


742:9; 847:22; 1130: 


1G) 1300s 42 
ἔστων, 1369:6, 9 
εἶναι, 125:10; 

49, 60; 255:17, 

$29:38, 69; 


1364:5, 6 
ἐών, 909:4 
ἐώντων, 198: 38 
ὥν, 1130:4 
ὄντος, 503:6 
ἔην, 214:1 
ἦεν, 320: ὃ 
ὄντα, 671:38, 73 
ὄντας, 255:15 
ἐόντας, 1364:8 
ἔσκε, 401: 2 
ἐσσομένοισι, 76:7 


306 


198:9, 
22; 
847:11, 
976215, 29,45; 1130:6; 


80:1; 87:13; 143:4; 149: 23 
το: 45) VISOl223 18:5; 
108: τὺ 20S ἀν oo ore 
23 1ττ5; 2474 Os 255: 12. 
213) 200) 56 ΣΟΙ; 202 2 


294:4; 299:7; 300:6; 
352:2; 355:1; 363:(s), 
3; 365:7; 369:0; 380:3; 
403 - G2 UALT> 2504 T2332" 
417:1; 410:5; 426:2; 
429:3; 462:4; 463:3; 
475:3; 476:2; 499:2; 
ΒΟ; 5 50s Fo δος ΟΣ; 
EOS cE a ORE 22) 008245 
675:31; 740:3; 764:4, 
6; 786:4; 804:3; 811:7; 
9°9:7; 927:4; 976:18, 
20. TOOQ= 25 \\\ | TOSOnS 
1085:3; 1087:1; 1089:3; 
EIZO295 TESS s 11 411.:.5. 


1286:2; 1348:5; 1588:3 
€Y, τοῦ: 353 214:3; 742:17 


ἕκαστος, 198:39; 306: 3 
ἑκάστου, τοϑ: 36 
ἑκάστης, 420:2; 1304: ὃ 
ἕκαστον, 820: 50 

ἑκάστοτε, 855:4; 
1364:7 

ἑκάτερον, 203: 4 
ἑκατέρους, 742: 21 

ἕκατι, 1162:9 

ἑκατόν, 363:(4), 2 

ἐκβάλλειν, 217337 

ἐκβιάζονται, 217:17 

ἐκγόνοις, 763:12, 20, 2 

ἐκδιδάσκει, 349: 2 

ἐξεδίκησεν, 562:7 

ἐκεῖ, 217:8; 290:7 

ἐκείνου, 29:5; 179:5; 181:4; 
786:4 
ἐκείνῳ, 

786:5 
ἐκεῖνα, 217:18 
ἐκεῖσε, 829: 25 

ἐκκλησίαν, 198:54; 255:11; 
671:50 
ἐκκλησίας, 889:4 
ἐκκλησιάσατο, 217:1 

ἐνλείπων, 675:10 

ἐκπληροῖ, 112:3 
ἐκπληρῶν, 682:12 

ἐκπορευθείς, 675: 26 
ἐκπορευθέντος, 675:12 

ἐξετέλεσε, 623:1 
ἐξετέλουν, 563:5 

ἔκτινε, 562:3 


ἐκτός, 93324 
ἐλαττοῦσθαι, 820: 23 


976:45; 


29:67) 079-5; 


ἐλατίνων, 742211 
ἐλαχίστους, 829:41 
ἐλέησον, 37:4 
ἐλεηθέντες, 820:57 
ἐλεύθερον, 275217 
ἐλευθέραν, 120:11 
ἐλευθερωθείς, 207:3 
ἐλλαμπτώματα, 820: γὃ 
ἐλπίς, 670: τι 
ἐλπίδος, 1172:14 
ἐλπίδων, Θγο τς 
ἐμαντῷ. 410:4 


INDEX 


ἐμαυτῇ, 
1421:4 

ἐμέθεν, 1172:06 

ἐμμενῶ, 7412:23 

ἐμπέραμον, 1122:2 

ἐμπονεῖν, 217:20 

ἐμπόριον, 199:7 

ἐν, 4:3; 14:6; 45:6; 46:5; 
ΠΟΘ ΤΟΣ, ἸΌΘΕΣ, 3) 


409: 2; 


uw 
tN 
> 


IN2 Os ΖΘ ΤΟ, 5512» 
169: 2; 180:5; 198:14, 53; 
2003s N2E Zier 2471 O's 
DAS? AS 258253) (2025555 
275015 aon ews 0 ΤΣ 
350:6; 362:7; 397:8, 12; 


308:4; 401:2; 403:5, 7; 
420:1; 548:3; §89:2, 4, 
5; 593:6, 610:1; 646:4; 
6702/15; 22: 675 :)10)) 42, 
63, 64; 675:10, 14, Το, 
27, 20, 33, 39; 10; 
679:5; 697:4; 701:1, 2; 
763:5, 18; 769:2; 787:9; 
801:4; 829:3, 17, 19, 26, 
29, 58, 60, 61, 75; 836:1; 
855:7; 869:5; 872:5; 
889:7; 976:28, 35, 36, 
2a ΤΟ ΝΠ ΠΟΘ» 

TT HELO A ἘΤῚ.2.:Ὲ; 
4; 1218:2; 1369:3, 6, 8, 
D722 WIAA as PALO ST 
ἐμ, 198:28; 763:11, 19 
évl, 214:3; 320:17; 363:4 

ἐναγισμόν, 461:3 

ἐναντίον, 200: 2 

ἐννάτου, I110:7 
ἐνάτης, 977:5 

ἔνδικα, 362:10 

ἐνδοξοτάτου, 607: 2 

ἐνδόξως, 1086: 2 

ἐνδοτέρω, τοῦ: 2 

ἔνεστιν, 03:1 

ἕνεκα, 199:5; 855:10 

ἕνεκεν, 165:4; 215:4; 221: 
4; 378:9; 482:4; 671: 
15, 34, 61; 672:2; 709:2; 
746:7; 749:8; 811:10; 
1130:6 
ἕνεικεν, 5:3 


307 


91 


ἐνεπιδημοῦντες, 820: 80 
ἔνθα, 403:1; 561:7 
ἐνθάδε, 37:9; 172:11; 184: 
4; 403:22; 507:4; 5062: 
1; 597:4; 889:3; 909:5; 
1007:4 
ἐνθάδ᾽, 5:14 
ἐνθέων, 670:10 
ἐνιαυτοῦ, 198: 36 
ἐνιαυτόν, 258:12, 20, 24; 
370: 20 
ἐνίκα, 1133:3 
ἔννομον, 829:15 
ἐνοικοῦντας, 829:13 
évox ovat, 829:81 
ἐνόχλησεν, 829243 
ἐνοχλήσεως, 829:86 
ἐνταῦθα; 106:1; 108:4; 
697:1 
ἔντευξιν, 829:65 
ἐντιμοτάτων, 206: 3 
738 
évroulda, 447:1 
ἐντοπίου, 622:6 


ἐντολαῖς, 829 


ἐντυγχάνουσιν, 67124, 10 
ἐντυγχάνοντας, 1130: 5 

ἐντετύχομεν, 820: 530 

é&, 258:13; 288:4; 
(3) 6; 562:8; 
801:1, 33 977:18 

ἐξαγωγήν, 742:13, 15 

ἐξάγειν, 198:37, 40; 742:13 
ἐξάγουσα, 198: 41 
ἐξάγοντι, 763: 30 

ἐξεῖναι, L141:5 

ἐξελαύνονται, 217:4 

ἐξημμένος, 670:5 

ἐξέλθῃ, 198: 52 

ἐξεῖναι, 217:20 
ἐξόν, 217:18 

ἐξόδου, 355:3; 068:2; 801: 
2; 802:2, 4; 803:3; 804: 
3; 872:3; 1109:5 
ἐξόδων, 206:2; 111074 

ἐξουσίας, 829:35 

ἔξοχος, 802:3 

ἑορτάσιμον, 258:14, 21 

ἑοσφόρος, 670:6 


303: 
589:8; 


92 


ἐπαγγειλάμενοι, 976: 26 
ἐπαινῶσι, τοϑ: 28 
ἐπαινέσαι, 255:12; 671: 
71; 675:37; 743:5» ὃ; 
976:39, 56; 1130:6 
ἐπακούει, 403:13 
ἐπάκουε, 403: 27 
ἐπαρχίας, 829:34 
ἐπαρχίαν, 217:46 
ἐπαρχείαν, 675:32 
€TAPXIAKQ, 217: 20 
ἐπαρχικῶν, 217:4 
ἐπανῦξαι, 415:3 
émel, 5:3; 40:11; 320:7; 
675:3; 829:22, 46, 83 
ἐπειδάν, τοϑ: 40, 52; 203:3 
ἐπειδή, τοῦ: 9; 255:6; 
671:56; 764:3; 1130:3 
ἐπειδών, 401:7 
ἐπιών, 1309:14 
ἐπερχομένων, 829:40 
ἐπέρχονται, 829:27 
ἐπεξελθών, 675215 
érepw. 7079, 1130:13 
ἐπερωτῆσαι, 1130:12 
45:9; 61:0; E5226; 
149:3; 248:2; 253:53 
255:19; 258:18; 351:7, 
12; 355:73 367:5; 589: 


͵ 
ἐπί, 


8; 622:4, 5; 647:4; 
655:3; 671:32, 74; 675: 
θὲ 2dy) 205) 425° 72625; 


742:73 743:13, 14; 763:5, 
9, 31; 803:6; 829:13, 14, 
33, 65, 67, 87; 848:7, ὃ; 
976:37; 1108:5; 1188: 2; 
1189:1; 1266:2; 1364:1,2; 
1506:1; 1574:1; 1585:1 
ἐπ᾿ 15522520127 > 41051; 
742:53 977:1; 1417:8 
ἔφ». 2502125) 075-12; 
γοπ τα: ΠΘΆΣ τς 520: 
20: σα: EROS 
ἐπιγραφήν, 671:41; 1320:4 
ἐπέγραψε, 482:5 
ἐπιδημοῦσι, 829:33 
ἐπιδημοῦντες, 829: 25 
ἐπιδήμιος, 1140:3 


ἐπιδιδομένων, 1348:5 
éridovs, 248:3 
ἐπιλάμψι, 45:11 
ἐπιλεγομένῃ, 888:5, 3 
ἐπιλησμοσύνην, 1220:4 
ἐπιμελείας, 261:9 
ἐπιμελήσονται, 74323 
ἐπιμέλεσθαι, 1364: 7 
ἐπιμελεῖσθαι, 255:14 
ἐπιμεληθέντος, 811:11 
ἐπιμελητοῦ, 213:5; σοῦ: ὃ 
ἐπιμελητής, 258: 26 
ἐπινεῦσαι, 829:16 
ἐπιξενώσεσι, 829:80 
émlopkos, 562:3 
ἐπισκόπου, 355:5; 710:7 
ἐπισκοπήν, 880:4 
ἐπεστάτει, τοῦ: 4, 34; 255:5 
ἐπιστάτου, 848: ὃ 
ἐπιστρατεύσαντος, 675:11 
ἐπισυναχθέντων, 675: 21 
ἐπιταγήν, 369:4 
ἐπιτάγματα, 829: 21 
ἐπιτελῶνται, 675:40 
ἐπιτελεσθησόμενα, 365:6 
ἐπιτήδια, 829:52 
érirnielwv, 820: 44 
ἐπιτηδειότατα, 820: 74 
ἐπιτιμίας, τ347:3 
ἐπίτροποι, 820:34 
ἐπιτρόπων, 820: 55; ΙΙ1ΟῚς 
ἐπετεύξατο, 46:12 
ἐπιφανῶς, 1131:4 
ἐπιφερομένην, 675:23 
ἐπιφύεσθαι, 820: 45 
ἐπεχειροτονήθη, 675:48 
ἐπιχθονίοις, 1172: ὃ 
ἐπιψηφίσῃ, 1130:13 
ἐπεψήφισεν, 671:10, 44 
ἐπιψηφίσαι, ττ30:12 
ἐπωνομαζομένης, 804:2 
ἐπύ͵ 1172:2 
ἐπώνυμον, 401:2 
ἐπωνυμίην, 1413:2 
ἐργαζομένη, 477:4 
ἔργου, 307:20 
ἔργον, 700:6; 
1067:1 


308 


829:69; 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


ἔργων, 670:14; 675: 26 
ἔργα, 667:2 


ἔρεισμα, 362:3 
ἑρκεῖο, Q12:1 
ἕρκος, 362:9 
ἔρχεσθαι, 829: 51 


HAO’, 1162:6 
ENOov, 976:41 
ἑλέσθαι, 675:40 
ἐλθόντα, 1419:11 
ἐλήλυθεν, 829:65 
ἐληλυθέναι, 820: 83 
ἐσθίει, τοῦ: 4 
ἐσθίων, τοῦ: 4 
ἐσθλός, 909:4 
ἐσθλόν͵ 1162:1 
ἐσχάτην, 820:83 
ἐσχάτοις, 362:7 
ἑταιρειάρχου, 351:4 
ἕτερος, 402:13; 409:2; 410: 
4;415:2,3;418:3; 4το:6; 
475:5;4706:2; 502:2; 505: 
1; 740:6; 781:3; 1220:6 
ἕτερον, 370:2; 402:11; 
417:3; 426:3; 447:3; 
476:2; 776:5; 781:3; 
818:5; 889:6; 1220:6 
0, τ: 4: .,.,2585:23} 
671:64 
ἑτέρας, 386:9 
ἐτήτυμον, 1419:5 
ἔτι, 108:12; 215:33 253:3; 


ἑτέραν, 


305:1; 475:6; 408:3; 
500:4; 675:21, 35; 1172: 
13; 1220:2 


ἔτος, 370:22; 675:39; 802: 

5; 1108:5; 1110:6 

ἔτου, 276:1 

ἔτει, 112:6; 206:6; 208:3; 
209:3; 349:2; 400:4, 
492:6; 607:5; 668:1; 
670: 22; 801: 4; 8290:75; 
872:5; 1109:7 

ἔτεα, 742: 5 

ἐτῶν, 12:2; 182:3; 220:3; 
235:3; 237:2; 275-10, 
281:3; 344:2; 435:4) 
446:2; 469:6; 498:3; 


973:4; 993:2; 1007:3, 
T051:3; 1082:3; 1162: 


Zhe τ 322: 4 ΤΩ 20:2: 
1355:4 

éréwy, 403:3; 00:7; 
1163:3 

ἔτους, 2:1; 12:1; 43:2; 
52:2. LA Os T2001 


139:7; 147:7; 186:3; 
ΤΟΊ 2 Οδ.4ν OORT. 
262:2; 270:3; 281:10; 
363 :(37); 366:1; 386: 1; 
388:8; 393:2; 394:3; 
399:8; 404:7; 406:1; 
407:6; 409:3; 416:2; 
421310; 422:6; 427:3; 
434:7; 449:7; 450:6; 
453:6; 454:4; 458:2; 
466:5; 528:7; 550:3; 
558:1; 593:6; 596:10; 
667:6; 675:49; 678:1; 
700:2; 746:10; 748:5; 
786:6; 787:9; 803:6; 
813:9; 814:5; 816:3; 
863:1; 909:1 
ἔτη, 126:8; 16575; 172273 
180:4; 198:17; 278:5; 
386:11; 394:2; 419:2; 
431:4; 458:1; 532:3; 
FLO’ 23 DLZT το. 22.7.10 
ἔτεσι, 351:12; 355:8 
ἔτεσιν, 1295:2 
εὖ, 4:6; 855:17; 976:44 
evyeveotdrov, 803:3 
εὐδοκίας, 351:5 
εὐεργεσίας, 89:7 
εὐεργεσιῶν, 671:60, 73 
εὐεργετισσῃ, 421:7 
εὐεργετεῖν, 671:6, 26 
εὐεργετηθέντων, 682:22 
εὐεργέτης, 255:1; 1130:4; 
1369:11 
εὐεργέτην, 1080: 2 
edepyéres, 675: 39 
εὐεργέταις, 976:30 
εὐεργέτιν, 1338: 4; 1339: 3 
eveppov, 1104:4 
εὐζώνους, 855:13 


INDEX 


εὐθαλεῖ, 1140: 

εὐθυνέσθων͵ 198: 38 

εὐκλέος, 1162:10 
εὐκλεᾶ, 116133, 7 

εὐλογημένην, 889: 4 

edpevéws, 363:2 

εὐνοίας, 373:11; 671:15, 35) 
672:4; 675:43; 682:17; 
1130:6 
εὐνοίᾳ, 710:2 

εὐνοῦχος, τότ: 5 

εὐόδει͵ 215:6 

εὐόλβοιο, 1163:5 

εὔπαις, 1163:7 

εὔπλοια, 1285: 

εὑρέθη, «48:5 
εὑρέσθαι, 255:17 

εὐρύν, 1172:9 

εὐσεβείας, 253:7; 
672:3 

εὐσεβῶν, 1109:6 

εὐσεβεστάτης, 359:9 
εὐσεβεστάτου, 351:7 

εὐσχημόνως, 889: 1 

εὐτελής, 666: 3 

εὐτυχεῖτε, 170:7; 247:6; 
280:1; 365:14; 369:13 

εὐτυχεστάτοις, 829:33 60 

εὐτυχῶς, 1382:8; 1410:9; 
1412:8 

evppdvas, 1380:8 

εὐφραίνων, 262:15 
εὐφρανθῆτε, II10:2 

εὐφυῶς, 116:7 

εὐχαρίστησεν, 671:72 
εὐχαριστήσουσιν͵ 671:43 

εὐχαριστίας, 589:6 

εὐχάριστος, 671:5, 25 

εὐχῆς, I17O:1 
εὐχήν, 279:1; 
1386:5; 1387:5 
edxals, 37:5 

εὔχομαι, T419:10 
εὔξατο, 4:5 
εὐχόμενοι, 829: τό 
εὐξάμενος, 277:6; 1066:3 
εὐξάμενοι, 61:8 

εὖχος, 362:9 

309 


671: 345 


ΤΩΣ: 


99 


εὐψύχως, 675:31 
ἐφηβαρχοῦντος, 2:5; 53:6 
ἐφηβαρχοῦντος, 216: 3 
ép7nBapxos, 261:6 
ἐφήβαρχον, 1:5 
ἐφηβεύσαντι, 406:9 
ἐφηβευσάντων, 1:3 
ἔφηβοι, 2:6; 53:9; 216:4 
ἐφήβων, 1:3 
ἐφήβους, 261:8 
ἐφίμερον, 1162:4 
ἐφύπερθε, 669:3 
ἐχθρῶν, 116:4 
ἔχεις, 669:6 
ἔχει, 214:63; 370:3; L140: 
4; 1172°5 
εἶχον, 666: 2 
εἶχεν, 116:6; 675:27 
ἔχηι, 743:4 
ἔχοι, 401:5 
ἔχειν, 29:18, 30 
ἔχων͵ 675:16 
ἔχουσα, 829:73 
ἔχουσαν, 671: 42, 68 
ἔξετε, 370:4 
ἔσχον, 562:5 
ἔσχε, 1163:4 
ἔσχες, 362:3 
ἔχωσεν, 5:10 


ἔχεσθαι, 589:8 
ἕως, 46:9; 116:1; 198:55; 
702:2 


ζαθέῳ, 360:3 
ζῶσι, 287:6; 288:3; 308: 12; 
387:8; 435:10 
ζώουσι, 1172:8 
ζώῃ, 1369:12 
ζῶν, 8:75 5,12, 105: 
399:2; 406:3; 410:4; 
ArSia ΔΤ 3, 20: 
447:1; 454:3; 462:0; 
471293 ἈΒΒ ν 52221; 
531:1; 740:4; 744:1; 
773:3) 781:2; 813:3; 
814:23 973:5; 1220:2 
ζῶς, 434: 2 


ζῶσα, 39:2; 130:5; 147:4; 
161:3; 220:4; 340:2; 
388:6; 402:2; 405:5; 
407:4; 409:2; 427:3; 
431:6; 444:5; 449:4; 
45123; 459:1; 465:6; 
468:6; 475:4; 476:3; 

§09:1; 517:1; 
SSE la ΛΟ: 2. 09:5 

ζῶσαν, 212:3; 745:8 

ζώσης, 475:6 

ζῶντι, 254:7; 466:5; 404: 
45 925:1 

ζῶντες, 204:3; 41422; 
417:1; 426:2; 455:3; 
493:5; 813:7; 863:12 

ζῶντα, 82:4; 99:3 

ζώντων, 301:7; 445:5 


ζώσῃ, 390:3; 406:6; 
430:5; 432:8; 694: 
14; 874:3 
Gnodon, 399:4; 453:45 
458:1 


ζήσας, 40335; 1131:5 

ἕήσασα, 172:10 

ζήσαντι, 431:3, 5; 5321:2; 
1347:5 

ζήσαντα, 386:10 

ἕζήσαντας, 72:3 

ἔζησεν, 267:6 

ἔζησα, 172:5 


ζημίαν, 820: κό 
ζητῶν, 112:1 
ζοφεροῦ, 560: 4 
ἐζωγράφηστι͵ 803:2 
ἑωγράφος, ττ2: ς 
ζωγράφου, 803:6 
ζωγρίαι, 675:30 


ζωῆς, 74:6; 109:8; τόρ: 5; 
398:5; 670:16; 889:2; 


1172:4 
ζωοποιοῦ͵ 880:2 
Swots, 5:4; 320:17 

ζωοῖσι, τάτοιτ 
ζωοῖσιν, 401:2 


ζῶσιν, 393:2; 483:4; 406: 


3; 824:3 


4, 1130:13; 1369:1 
ἡγούμενοι, 829:34, 53 


94 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


θειότατον͵ 829:66; 1408:1 
θειοτάτων, 222:6 


ἡγουμένων, 829:2, 55, 84 θειότητι, 829:15 


ἠδ᾽, 362:9 
ἡγητῆρα, 112774 
ἤθεσιν 165:8 
ἠϊθέων͵ 4320: 5 
ἡμέρης, 1364: 11 
ἡμέρῃ, 1369:9 
“auepa, 278:3 
ἡμέρα, 803:5 
ἡμέραν, 258: 22 
ἡμερῶν, 126:14 
ἡμέραις, 365:7 


ἡμέρας, 51:5; 478: 2; 675: 


21; 829: 26; 933:1 
ἤπερ, 829:12 
ἡρώϊσσα, oL7:1 
ἡρῷον, 420:2; 536:4 
ἥρως, 104:3 
ἥρωος, 747:3} 1326:τ 


ἥρωι, τζο: 2; 204:2; 435: 
1;403:5;513:4;533:1; 


538:2; 784:3 
ἥρωα, 19:5; 681:2 
ἡρῶνα, 380: 2 


Hpwes, 71:3; 82:55 215253 


870:2 
ἥρωσι, 23:45 4345 
ἥρωας, 72:3 
ἧχι, 5:9 


θαλάμοισιν, 1172:11 
Gavdrov, 1220:5 
Oder, 694:4 

ἔθαψεν, 5:93 L172:1 

ἔθαψε, 5:6 

θαφθείς͵ g09:8 

τέθαμμαι, 849:6 
θαυμαστός, 701: 2 
ἐθεάσασθε, 612:3 
θεῖος, 351:15 355:1 

Gelov, 258:8 

θεῖον, 1126:6 

Geta, 348:7; 829:60 

θείαν, 829:57 

θείας, 829:49, 64 

310 


θέλγων͵ 670:13 
θεματικός, 374:2 
θεμελίους, 829:40 
θέμις, 1218:251219:1 
θεόγραφον, 349:1 
θεόθεν, 45:10 
θεόπτῃ, 666: 1 
θεός, 1172:7 
θεοῦ, 128: 2; 200:4; 220:7; 
670:22 
θεῷ, 198: 30; 284:151348: 
2; 1373:3 
θεόν͵ 213:3; 1127:5 
θεάν, 1339:2 
θεῶν͵ 363 (3):2; 829: ὅς 
Geots, 88:1 
θεούς, 402:43; 823:2 
θεοτόκου, 351:2 
θεοφιλῆ, 889:5 
θεραπείαν, 829:74 
θερμῶν, 829:73 
θεσπεσίαν, 4:2 
θεσπεσίηντε, 362:3 
Oevpol, 1130:2; 1141:4 
θήκην, 1103:2 
θηκίον, 1305:3 
θῆλυ, 1218:1 
θνήσκειν, 155:6 
θανούσῃ, 165:2 
Odvov, 563:4 
τεθνῶσι, 470: 5 
τεθνῶσιν, 254:5 
τεθνώς, 909:6 
τεθνεώς͵ 397:15 
Opdvos, 361:1 
Opave, 362:1 
θρεπτή, το: 4; 292:4 
θρεπτῇ, 414:4; 
500:1; 773:2 
θρεπτοί͵ 386:5 
θρεπτοῖς, 432:3 
Opdve, 362:10 © 
θυγάτηρ, 62:2; 427:1; 480: 
4; 690:1 
θυγατρός͵ 301: 4; 340:4 


485:2; 


INDEX 
θυγατρί, 27:3; 156:3;  ἰδίας͵ 363:(3) 6; 675:35; 
192:2''320223)'237 5° 829:30 
393:2; 422:3; 442:4; (wrlas, 829:45 
448:2; 452:3; 481:5; ἱερατικῆς, 590:4 
483:1; 494:1; 515:2; ἱερείας, 306: 2 
527:53 530:4; 565:2; ἱερεύς, 128: 2; 1224:2; 
691:3; 746:4; 813:3; 1302:2 
867:7 ἱερέως, 61:9; 367:5; 763: 


θύγατρ᾽, 1172: 
θυγατέρα, 3:6; 86:4; 218: 
55 387:2; 437:5; 748:3; 
1338: 3; 1340:1 
θυγατριδῇ, 483: 2 
θυσίαις, 350:63 563:5 


larpelyn, 521:1 
ἰατροῦ, 619: 2; 713:2 
ἰδίου, 81:3 
ἰδίῳ, 15:3; 16:6; 21:3; 
28:3} 29:3; 40:25; 77:3; 
SOs 25 oos2s imag 3 
163:2; 286:8; 290:3; 
331:2; 388:4; 391:1; 
405:2; 444:2; 550: 
765:2; 843:2; 865:1; 
99911; 973:3 
ἰδίᾳ, 182:2; 185:2; 399: 
33407: 2; 463: 2; 481:5; 
495227) ΠΟΘ ΤΥ, 52052: 
679:3; 691:3; 862:2; 
973:5; 1130:5; 1414:2 
ἴδιον, 98:2; 363:(3) 6 
ἰδίην, 5:6 
ἰδίαν, 86:4; 00:1; 671:4, 
23; 675:9; 829:67 
ἰδίων, 16:4; 39:6; 55:6; 
104:3; 149:2; 213:5, 
222°83) 23125; 248:4; 
260:5; 294:5; 300:6; 
380:3; 417:2; 429:3; 
536:5; 560:3; 675:14; 
811:8; 927:5; 1080:3; 
1085:4; 1069:2; 1087: 
1; 1089:3; 1135:3; 
1286:2; 1588:3; 1589:3 
εἰδίων͵ 363:(5) 3 
ἰδίοις, 39:7; 62:6; 124:4; 
427:3; 435:10, 505:4; 
628:2; 829: 58 


1; 764:1; 848:7 
ἱεροκήρυκα, 671: τὸ 
ἱεροποιούς, 671:18 

ἱερῷ, τούς: τ 

ἱερῶι, 671:3, 9, 22 

ἱερᾷ, τοῦ: 2 

ἱερόν, 209:1; 671:6, 15, 
18, 26, 29, 30, 35; 
1130:10 

ἱερά, 976: 30 

ἱεράν, 262:8, 24 

ἱερδι, 976: 36 


ἱερῶν, 371:7, 8 
ἱερούς, 829:58 
ἱερᾶς, 365:53 371:73 307: 
II 

ἱερωτάτῳ, 401:9; 411:6; 
415:4; 417:3; 419:6; 
426:5; 504:1; 820:14; 
929:13; 1220:8 


ἱερώτατον, 1412:2 
ἱεροσαλπίκτης, 749: 2 
ἱεροφάντῃ, 441:5 

ἱεροφάντην, 1412:6 
ἰέναι, 106:1 
ἰητρός, 1417:4 
ἱκεσίαν, 829: 15 

ἱκεσίαις, 806:8 
ἱκανῶς, 829:82 
ἱκνοῦμαι, 403:10 
Wa, 45:10; 352:4; 671:5, 

25; 829:57, 61 
ἱππεύς, 419:1; 920:2 

ἱππέων͵ 675: 21 
immotarpos, 178:8 
ἱππικόν, 675:30 
immoidrpov, 178:0; 

(3) 2 
ἵππου, 1222:8 

ἵππον, 110:7 

911 


363: 


95 


ἵππων͵ 675:18, 30 
ἱρόν, 847:12; 1364:9 
loaplOuws, 361:6 
ἰσονομίαν, 670:9 
ἴσων, 1411: 11 
ἱστοριογράφος, 112:3 
ἴσχυσεν, 829:42, 84 
ἴσως, 1110:2 
ἴχνος, 909: 3 


καθ᾽, 671:4, 23, 53, 50; 
976245 
καθαίρεται, 370:18 
καθάπερ, 671:66; 
23; 976:63 
καθαρόν, 1364:3 
καθέδρα, 362:2 
καθέκαστα, 203:19 
καθιερεῖ, 112:5 
καθιέρωσε͵ 31:3 
καθειμένους, 855:6 
καθώς, 456:3; 492:5 
καὶ 3 (oy) ΤΥ Δ 3:1; 
Os 2102S iO d ἸΟΣΦ; 
ΥΩ; 
34:2; 35:3; 36:4, 6; 
37:5;38:2;30:2; 42:2; 
46:0, ΤΕ, ΟΣ: SLs 
I, 45 52:1; 55:8; 58:2; 
60:3, 6; 61:2, 5; 62:6; 
74:4, 6; 77:4; 78:6; 
79:1; 86:3; 89:2; τοῦ: 
BAS ΣΕΣ A) TROL On 7= 
12. 8: P2609 ek 2os nn 
146:2; 147:3, 4, 6; 
ταν. 50058," 10> 
LOSE E7250 F ar S543 
τοῦ; δον Tole 3: 
182: 15 1639s POOLS: 
195:3, 4; 198:3, 12, 
£3, 20, 21, 23; 19:32, 
41, 51, 57; 203:7, 13, 
τ ΘΕ Ὁ 200-5; 
200:2; 21024; 212:4; 
ΕΣ ΊΧ ΩΣ ΒΘ, ΚΖ; 
4.) 8) ΟΜ 18) 20, 21, 
22, 23, 25, 36; 217:37, 
43, 49, 50, 51; 220:4, 


763:0, 


22305 5 245: δ᾽ 242733 
243:5, 10; 244:2, 3; 
248:5, 7; 252:1; 254: 
I, 3, 5; 255:4, 7, 8, 
9, 13, 15, 17, 18; 255: 
21, 225 258: 20, 22, 26; 
260: 12; τᾶν 203:2, a3. 
281:5, 7, 9; 284:9; 
297 0 22205225200: 
I; 292:3, 4; 204:2; 
295:3; 300:1, 4; 301: 
3, 5,6; 308:2, 5,9, 10, 
τι; 333:1; 338:3, 5; 
340:3, 4; 346:3; 348: 
75 351:1, 3, 5, 6, 7, 8; 
351:9, 10, 12; 353:3; 
S552) 3505) 7; 8) 
361:3; 362:5, 6, 7; 
363:(7)8, (8)3, (9)5, 
(10)3; 364:2, 5, 7, 85 
365:3, 4, 5, 9; 366:1; 
367: 5, 10, 19; 369: 2, 4; 
370:19, 22; 371:1, 2, 
6, 7, 9; 373:7; 374:1; 
3» 4, 5, 7, 8, 9, 14, 16; 
374:18, 20; 375:1, 2; 
378:6; 380:2; 386:2, 
4, 8, 9; 387:4, 5, 73 
388:5; 390:2; 394:1; 
395:1, 2; 396:1; 397: 
23 399:2, 5,14; 400:2; 
AOL 1103) 4032710; 
405:5; 406:4, 6; 407: 
3; 400:2; 414:1, 2, 3; 
410:1; 419:3, 4; 421: 
4, 7; 42332; 426:1; 
420:3; 430:9; 431:4; 
434:4, 5; 435:6, 9; 
436:3, 4, 6, 8; 437:3; 
439:63 442:5, 7; 443:1; 
444:2, 5; 445:4; 446: 
4; 449:4, 8; 450:2, 4; 
45122; 45433; 455:1; 
450:1, 2; 459:1; 461: 
4; 462:1, 5; 464:4; 
465:3, 6; 466: 2; 470:1, 
33471:03 472253 475:2; 
476:3; 479:2, 4; 480: 


2, 33 481:3; 482:1; 
483:2, 3; 484:3; 486: 
I, 2; 488:4; 493:5, 25 
494:2, 3; 495:3; 496: 
I, 3; 498:6; 509:1; 
SEAS STS θυ ἡ y ects 
52323; 524:7, 25 532-5; 
535:2; §36:6; 547:1, 
2; 555:1; §58:2, 3); 
589:3, 9; 590:1; 592: 
4;593:3; 595:3; 610: 2; 
625:1, 7; 629:5; 630:3; 
631:4; 636:3; 643:2; 
647:6, 7; 649:3; 650:3; 
652:6, 8; 653:6; 655:6; 
656:3; 657:4; 660:5; 
661:4; 662:6; 663:4, 
7; 664:2; 670:3, 8, 
9, 13, 14, 16, 19, 21; 
671:1, 3, 4, 5, 6, 8, 9, 
IO, 14, 15, 20, 22, 23, 
25, 26, 28, 30, 32, 34, 
35, 36, 37, 40, 42, 46, 
48, 50, 51, 52, 55, 62, 
65, 66, 69, 70, 71, 74, 
75; 672:3, 4; 675:1, 
4, 6, 10, 13, 14, 15, 17, 
18, 23, 27; 28, 20, 39; 
31, 33; 34, 35, 36, 37; 
38, 39, 40, 41, 42, 43, 
44, 45, 46, 47, 48, 49; 
(PANEER τας, 3; 
67851) 73 682: 20; 
685:1; 687:1; 688:2; 
689:4; 691:5; 695:1; 
δούς: 22: 702:3: 953: 
3; 708:2; 740:3; 742: 
3> 7,9» 12, 15, 16, Τῆς 
743:2, 6, 14; 744:3; 
745:3. 7; 746:11; 747: 
3) 748:1, 2; 749:33 
750:1; 752:1; 763:5, 
9; Io, ΤΙ, 12, 13, 14, 
D5, 18; 20. ὩΣ, 22) 25» 
24, 26, 27, 20, 30; 
74:4; 769:4, 5, 6; 
773:2, 3, 6; 776:1; 
781:2, 43 787:9; 801: 
312 


96 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


I, 2, 5; S802:1,. 35 
8032112574502 υϑοή τι, 
2, 3; 806:2, 4, 7, 8; 
SIT+2)04,, S53) ἐδεστπος 
813:6; 815:3; 816:1, 
2, 4}, IOlO 2 Χ524.35; 
826:2, ἃ, ὅ; 8520: τὸ, 
II, 12, 13, 14, 15, 18, 
20,270,123, 20, 28, 50, 
31, 32, 34, 39, 40, 41, 
43, 47; 50, 55; 50, 58, 
62, 68, 72, 73, 74, 75: 
76, 80, 82, 84; 843:3, 
4; 845:2; 847:2, 5, 
6, 8, 13, 22; 848:3, 4; 
855:2, 6; 862:2; 863: 
5, 11; 872:3, 4, 5) 
874:3; 889:5; 906:2; 
909:7; 912:3; 920°7, 
9; 931:2; 933:2; 973: 
4; 976:4, 8, 16, 24, 
25, 26, 27, 29, 30, 32, 
37, 49, 41, 42, 43, 44, 
49, 51, 52, 59, 62; 
977:8, 10, 13; 1013:3; 
1O14:4; 1051:4, 5, 6; 
TO7E AG 152: Ὁ. ἢ; 
TOSAs Fan 3: 1ο8ς:5; 
1086: 2; 1108:3; 1109: 
5; 110-1, 2, 4, 5, 7; 
1130:4, 5, 6, 7, 8, 9, 
LO; 11, 10 Teste ns 5 
ΤΊ22:1, 2: 1.1.534.: 5.) 4 
1136:5; 1140:4; I141: 
Se NEO ey) meng O Es 
T7255 ΤᾺΣ LOO! 2. 
T2TSs cu 17 20: 2. 132.,. Ὁ. 
ΒΑ ὙΝ oe ty eats 
D29F2 1; 1321: 2; 0320: 
2,4; 1348:2, 3; 1364: 
7, 10; 1369:7, 8, 12, 
50. 14252:0; 1353: 
1386:2; 1408:1; 1411: 
5,9; I1414:1; 1419:4, 
5, 10 


καιρῶι, 675:10 
καιροῖς, 829: 11, 60 
καιρούς, 829:22; 110933 


κακῶν, 308:8 
καλανδῶν, 258:16; 365:13 
ἐκάλεσαν, 398:B’, 2 
καλέσαι, 255:18; 976:37, 
62 
ἐκλήθην, 16:1 
κάλλιπες, 498: 5 
κάλλει, 670:7 
κάλλους, 670:13 
καλλίῤῥοον, 1110: 2 
καλλίστῳ, 829:71 
καλλίστηι͵ 675:33 
καλός͵ 675:4; 1388:1, 4 
καλῆς, 353:4 
καλῶν, 308:7 
καλούς, 11274 
καλῶς, 399: 4; 829:72 
κἄμ᾽, τότ: 3 
καμάτων, τ8ο: 2 
κἄν, 353:5 
κανδιδάτος, ΤΟΙ3:2 
κανονικῆς, 930: 5 
ἐκαρπίσατο, 4:4 
καρύων, 262:19 
κασιγνήτης, QO9O:9 
καστροφύλακος, 592:7 
κατά, 1:6; 128:3; 
2Os nS (220: 0» 
ΣΟΙ, L2 yu Los 
348:4; 365:8; 369:4; 
593:8; 675:5, 11; 742:4, 
24: 8022/55) (5207225) 35% 
889:5; 1109:3; 1130:3 
KOT 7A TIO TASH 217:5: 
217:353 258:12, 20, 24; 
675:9, 39; τιύτ:3; 
I181:1 
καταβαλόντες͵ 829: 32 
κατήγαγον, 173:1 
καταδέχηται, 847:18 
καταδίκης, 1130:16 
κατεκοσμήθη, 806: 3 
κατέλιπεν, 562:9 


200: 1; 
250:2: 
281:6; 


καταλιμπάνοντες, 923:30 
κατέλυσε, 403:12 
καταμένοντες, 923: 26 
KaTavayKagev, 820: 51 
καταπλήττων, 670: 14 


INDEX 


κατασκεύασεν, 429:2; 1220: 2 
κατασκευάσασα, 62:7 
κατασκεύασμα, 682:13 

καταστήσαντας, 1309: 20 

κατατεθῇ, 418:3 
κατάθητε, 476:4 
καταθῆται, 409:3; 447:3 
καταθέναι, 976:35 
κατατεθῆνε, 475:6 
καταθέντον, 976: 536 
κατέθηκε, 1413:1 
κατέθηκεν, 275: 5 
κατατεθῆναι, 401:8; 447:2 
καταθέσθαι, 401:8; 413:33 

426338) 78" 3° ΟΖ2Ο: 12; 
1220:6 

κατέφυγον, 820: 86 

κατιφθίμενον, 5:2 
καταφθίμενον, 604:1 
καταφθιμένους, τθο: 4 

καταφρονοῦντες, 820:46 

κατεῖδε, ττ62: 4 

κατεπείγουσιν, 820:31 

κατεληλύθημεν, 820:42 

κατέχειν, 855:7 
κατέχειν, 217:19, 28, 30 
κατεχόμενοι, T110:1 

κατοικεῖσθαι, 829:11 

κατωλιγωρήθη, 820: ὃς 

κατοχάς, 217:10 

καυχάστω, 562:4 

κέ, 70279122223" 5162052 

κεδνῷ, 1419:1 

κέλευσιν, 229:6 

κελεύει, 668:6 
ἐκέλευσεν, 128:3 
ἐκέλευσαν͵ 829:38, 54 
κελεύσῃς, 829:49, 60 

κεῖμαι, 5:14; 172:12; 308: 
7; 403:1; 561:7; 562:1; 
789:1; 909: 5 
κεῖσαι, 155:2; 180:5 
κεῖσθαι, 829:19 
κειμένη, 829:72 
κεῖται, LO7:1 

κέκευθεν, 1162: 2 

κεφαλαίου, 258: 23 

κεφαλαττικοῦ, 593:6 


313 


97 


κεφαλή, 670:11 
κηλίδος, 670:4 
κῆπον, 1364:5 
κήρ, 70:4 
Knpux Gels, 1369:11 
κινδυνεύομεν, 820:47 
κίνδυνον, 675:27 
ἐκίχανεν, 1172:13 
κείονες, 272: ὃ 
κεκλωσμένον, 401:6 
κλεινόν, 1127: 5 
κλέος, 670:17 
κλέει, 625:3 
κληρονομία, 262: 27 
κληρονόμος, 180:7 
κληρονόμων, 1220:4 
κληρονόμοις, 412: 5 
κληρονόμους. 402:2 
κλῆρον, 334:1; 880: ς 
κλήροις, 214:3 
κλήσιας͵ 562: 8 
κεκληρονόμηκα. 477:3 
ἐκληρούχησεν, γ7653:0 
κλίναντα, 1127:1 
κλυτόν͵ 1122:3 
γναφέος͵ 34:1 
κοιμηθῇ, 402: 8 
κοιμητηρίῳ, 880:7 
κοινῆς, 67ο: 190 
κοινοῦ, 812:7; 1220:5 
κοινῷ, 18ο: 5; 247:3 
κοινῇ, 1130:5 
κοινῆι, O71:4, 23 
κοινόν, 6ης:7; 
880: 1 
κοινά, 63:0 
κοινὸ, 970: 47 
κοινῶν, 180:2; 
426:2, 5 
κομμερκίων, 634:3; 636:2 
κόπου, 803:2 
komwv, 143253 412:3; 417: 
23 426:3; 462:5 
κοράσιον, 363:(3) 4 
κορασίου, 126:13 
κορεσθῆτε, IL10:1 
κόρης, 353:1 
κοσμοῦμαι, 184:4 


742:12; 


AT 3: 


98 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


κοσμίους, 112:4 
κοσμοπόλει, 1132: 2 
κόσμον, 1161:7 
κουμερκιάριος, 
1013:3 
κουμερκιαρίῳ, 707:3 
κούρα, 329:1 
κουριδίη, 76:6 
κραταιοῦ, 351:6 
Kparaids, 592:3 
Kparety, 1130:12 
ἐκράτησεν, 675:17 
κρατίστου, 611:4 
κρατίστης, 365:8; 369:7 
κρατίστῳ, 412:1 
κράτιστον, 927:3; 1086:1 
κρεοφυλάκιον, O75:4 
κρῖμα, 106:4 
κέκρικε, 675:24 
κριπίδων, 801: 1 
κριτοῦ 655:3 
κριτῇ, 653:5; 661:3; 662: 
4; 663:5; 708:2 
κρηπίδα, 362:3 
κρῦψε, 214:2 
κρυφθεῖς, 403: 2 
κεκτήμεθα, 829:17 
κεκτῆσθαι, 763:13, 21 
ἐκτησάμην, 403:6 
κτείνας, 562:6 
κτήσει, 763:31 
κτησίο, 012:4 
κτίσεως, 700:3 


ΙΟΙ2:2; 


κτίσειε, 36ο: τ 
κτίστης, τορ: 0 
κτίτορος, 355:7 
κτιτόρων, 872:4 
κυβερνήτου, 1385:4 
κῦδος, 4:4; 320:17 
κύκλου, 670: 2 
κυνήγια, 46ς:6, 12; 369: 
Ryan 
κυρίας, 592:4 
κυρᾶς, 592:5 
KUPLAK®, 447 :3 
κυριεύειν, 590: 3 
ἐκυρίευσεν, 675:18, 30 


κυρίου, 668:4; 801:3, 
803:3; 804:4; I110:4 
κυροῦ, 799: 3 


4; 


κυρίῳ, I09:1; 147:2; 
451:2 

κύριε, 660:1; 708:1; 
IoI4:1 


κυρίων, 125:5 

κυρίοις, 763:12 

κωλύειν, 198:38'; 217:37 

κωλυόντων, 198: 37 
κωμαρχῶν, 335:8 
κώμη, 829:70 

κώμης, 820:24, 77 

κώμῃ, 829:18 = 

κώμην, 829:27, 81 

κώμας, 829:12, 51 


λαχεῖν, 4:6 
λαγόνων, 694:6 
λάκων, 669:6 
λαλῖν, 1172: 8 
λήψονται, 855: 12 
ἔλαβεν, 763:17 
λάβωμεν, 352:5 
λαβεῖν͵ 2:8: 20 
λαβών, 353:1; 403: Γ΄, 5 
λαβόντες͵ 855:8 
λαμπρά, 670:18 
λαμπροτάτου, 221:3 
λαμπρότηα, 787:8 
λαμπρῶς, 670:7; 806: 2 
Aaroulas, 367:3 
Aarplwy, 362:4 
λάτριν, 787:6 
λάχος, 561:6 
λέγοσι, 976:60 
Alas, 371:6 
λειοτάτας, 1369:18 
λιπών, 1162:8 
λείψανα, 362:9 
λειπόμενος, 408: 3 
λειφθείς, 5:7 
λειτουργίαις, 247:2; 113133 
λειτουργείτωσαν, 247:1 
λέκτρων, 1172:3 
λεών, 360:6 
λήγει, 403: 11 
314 


λήθη, 173213 1419:12 
Anvbv, 402:5; 409:1; 4190: 
53426: 2; 475:5; 506:4; 
522:2; 740:2, 5 
ληνήν, 427:1 
λίαν, 806:3 
λιθίνης, 976: 37 
λιθίνηι, 256:6; 976:35 
λιθίνην, 682:18; 847:6 
λίθου, 1172:2 
λίθῳ, 184:5 
λίθον, 1369:16 
λίθων, 116:4 
λιμένος, 976: 20 
λιποῦσα, 710:3 
λίτραν, 929:15 
λογιεῖται, 855:2 
λόγου, 666: 5 
λόγε, 352:4; 353:2 
λόγων, 670:13 
λοιμικῆς, 625:4 
λοιποῦ, 880: 6 
λοιποί, 829:47; 976: 28 
λοιπῶν, 370:17 
λοιπούς, 820: 36 
λοιπά, 217: 28; 820:21, 59 
λουτροῦ, 46:12 
λούσαντα, 51:4 
λυγράν, 1172:10 
λυκάβαντα, 410:1 
λυκάβαντας, 360:5 
λυπήσας, 16:3 
λελύπημαι, 16:4 
λύπην, 403: Α΄, 4 
λύσιος, 1130:12 
λύσιν, 352:5; 787:3, 9 
λώου, 435:7 


μακάρεσσι, 4:5 
μακαρίου, 802: 4 

μακάριον, 1140:4 
μάλα, τοῦ: 7 

μάλ᾽, 40ο1:3 
μᾶλλον, 855:8 
μαρμάρινον, 1348:4 
μάρτυρα, 362:5; 643:2; 

666:5 

μάρτυρες, 126: 21 

μαρτύρων, 37:7 


μαρτυρίαν, 682: τό 

μαγίστρῳ, 653:3; 663:3 

μαστιγώσαντα, 1364:6 

μάτρωνα, 1419:2 

μάτηρ, 1163:7 

μάχης, 40335 
μάχηι, 675: 28 

μέγα, 362:9 

μεγαλομάρτυρος, 803: 1 
μεγαλομαρτύρων͵ 833:3 

μεγάλως, 258:10 

μέγας, 396:12; 1135:2 
μεγάλου, 351:4 
μεγάλης, 889: 2 
μεγάλας, 671:3, 22 

μεγίστου, 371:4; 625:3 
meyloory, 284:2; 335:2 
μέγιστον, 333:1 
μεγίστην, 820: 56 
μεγίστων, 670:15 

μεδίμνων, τοϑ: 306 

μειλίων, 820: 24 

μείω, 83:3 

εἱμαρτήν, 4: 

ἠμέλησεν, 258: ττ 

μέλλων, τοῦ: τ 

μέν, 14:1; 116:1; 198:23; 
209420 300.25) 302 10% 
ΟἿΣ 20. 308) 62; O75;:03 
829:20, 35, 42, 72, 75; 
976:63; 977: 

μένειν, 675:26; 855:10 
μείναντες, 829:58 

μέρος, 548:2; 117233 

μερόπεσσι, 70:7 

μέσον͵ 829:19 

μετά 5.1; 37:2; 12656; 
105:3; 108: 51, 53; 215:1; 
262°0S: 274:2; 40:8: 
403:16; 409:3; 410:4; 
418:3; 445:5; 447:2; 
475:6; 499:4; 675:13, 
14; 740:4; 742:21; 776: 
4; 783:3; 807:3; 829:85; 
976:30, 42; 1130:15; 
ΤΥ 72: 
Mer’, 359:1; 675:20, 22, 

43 

ued’, 675: 26 


INDEX 


μετακινῆσαι, 40:0 
μετάλλοις, 869:4 
μεταπέμψασθαι, 675:25 
μέτεστιν, 1130:9 
μετεῖναι, 1130:9, 16 
μετέχεις, 670:4 
μετασχουσῶν, T411:10 
μετόπισθε, 76:3 
μέτοχος, 398:8 
μέτρα, 403: 26 
μετράσιν, 295:6 
μετρήσει, 855:3 
μέχρι, 125:11 
μέχρις, 820: 84 
μή, 198: 24; 217:38; 396:19; 
675:25; 742:11, 19; 810: 
1; 829:36, 50, 54; 88:6, 
T141:5; 1369:13 
μηδέ, 198:22; 742:20; 820: 
51, 52; 976:46; 1309:13 
μηδείς, 1369:13 
μηδέν, 198:15, 56 
μηδενί, 1130:12 
μηδένα, 16:3 
μηδεμίαν, 829: 32 
μηθέν, 1412:7 
μηκέτι, 562:4; 829:38 
μημόριον, 363 (7):1, (8):1, 
(9):1, (το): 1 
μηνός, 147:7; 210:4; 242:6; 
258:4; 596:10; 781:5; 
786:8; 803:5 
μηνί, 613:8; 614:4; 615: 
3; 617:3; 618:3, 7; 
619:3; 71124; 714:3; 
715:5, 8; 716:3; 717: 
3,7; 718:3; 746:10; 
1108:4 
μῆνες, 109:7; 478:2 
μηνῶν, 344:2 
μῆνας, 165:6; 180:4; 408: 
3; 933-1 
μηνή, 278:2; 615:7; 616:7; 
617:9 
μησίν, 1163:4 
μήτε, 198:21; 258:22, 24; 
398: 73 403: 23, 24; 1130: 
12; 1369:7 
315 


99 


μήτηρ, 275:9; 423:2; 689:4 
μητρί, 300:5; 4300:7; 
407:3; 416:1; 430:6; 
436:2; 459:1; 474:1; 
486:3; 555:2; 679:4; 
688: 23° 77133; 816:2;3 
888: 2; 1051:6; 1082:6; 
1414:2 
μητέρα, 5:6; 745:8; 1410: 
8; 1411:7 
μητέρ᾽, 1172:10 
μητέραν͵ 403:10 
μητρόπολις, 373:2 
μητροπόλεως, 55:4 
μητροπολίτου, 668:3 
μητροπολίτης, 836: τ 
μηχανῇ, 847:20 
μικρός, 306:2 
ply, 76:5 
μισθόν, 1360:4 
μίτοις, 398: 5 
μνᾶς, 1369:10 
μνησθείς, 5:10 
μνείας, 14:5; 15:4; 16:6; 28: 
45 29:7; 30:5) 40:3) 43:3; 
44:5; 77:6; 79:2; 80:2; 
81:4; 85:5; 95:4; 97:4; 


ΤΟΟ ΤῚΣ; TOR 5-1) TA320; 
146:3; 156:4; 158:4; 
159:4; 160:3; 174:6; 
175:6; 176:5; 77:3; 
178:10; 179:7; 181:4; 
T82:2° .184°6; 1853/3; 
186233.  194:'23).250:/2; 
238:8; 290:4; 204:5; 
300:6; 310:4; 386:6; 
394:33 397:3; 399°7; 
407:4; 41033; 413:2; 
432:5; 433:4; 403:5; 
468:10; 471:5; 473:4; 
477:2; 487:7; 48:6; 
499:3; 508:2;  517:2; 
518:2; §27:6; 520:7; 
530:5; 556:2; 56573; 
679:4; 691:4; 694:15; 
696:4; 744:5; 745:9; 
776:3; 783:8; 867:8; 
973:6; 1174:4 


100 LEGAL TERMS IN 


melas, 305:4; 306:4; 


409:2; 412:3; 430:6; 


475:4; 476:3; 478:1; 
514:3; 531:8; 537:3; 
695:5 
μνῆμα, 205:3; 434:6; 472: 
4; 77333 
μνημεῖον, 279:4; 338:6; 
744:2 
μνημείου, 562:8 
MyaLNS, 8:25 10:5; 12:7; 
27:4; 31:2; 30:43 73:53 
82:3; 93:2; 96:35 98:3; 
ΟΞ ΕΖ ΣΡ, tie Ko ie de 
147:3; 150:3; 166:4; 
DOIG 22Ouse 222195 
2231: 25 3 3) 224-55 2 5252» 
254:7; 263:4; 264:6; 
288 Ae 301-38 30:2} 
30532; 308:13; 331:3; 
341:3; 363:4; 388:6; 
390:3; 301:2; 400:5; 
403:17; 404:6; 405:3; 
406:10; 408:9; 414:4; 
421:8; 422:4; 423:4; 
428:2; 435:7; 436:7; 
430:7; 443:5; 444:4, 
445:6;); 440:5; 453:5; 
465:5; 479:6; 480:4; 
481:6; 484:4; 485:2; 
486:3; 515:2; 528:5; 
534:5;: 536:4; 540:4; 
547:3; 555:2; 595:53 
506:3; 627:2; 685:4; 
686:4; 687:3; 692:6; 
746:9; 748:4; 749:10; 
50:3; 705:3; 771:3; 
780233) 513:2:. ΘΙ LAs 
SIS A535) 910: Ὁ VOL ss 
843:7; 863:9; 865:1; 


Q10:2; 1051:7; 1082:7; 

1172:15; 1347:6; 1414:2 
μνημόσινον, 803:4 
μνημοσύνης, 165:3; 482:4 
μνημόσυνον, 209: 2 
μοῖραν, 5:3; 1172:7 

potp’, 1172:13 

μοιρῶν, 1172:4 


MACEDONIAN 


μοιρωμμήτον, T1405 
μοναχός, 624:1; 806:9 
μοναχοῦ, 799:7; ϑοτ:5; 
803:6; 872:6 
μοναχοῖς, 209:3 
μονῆς, 806:5; 872:2 
μονογόνου, 702:2 
μονομαχίαι, 365:13 
μόνος, 715:2 
μόνον, 5:4; 247:1; 8101; 
829:73 
μόνην, τ4ττ: ὃ 
μόνα, 217:26; 1162:2 
μόνοις, 217: 32 


; μόρον, 14190:6 

; μόρσιπον, 329:8 
; μουσικῷ, 224:2 

; μόχθοῳ, 787:3 

5 μύρεται, TAIQ:4 
; μυρίαισι, 198:38 
:6; μυστηρίων, 106:3 
5 μύσται, 396: 11 


ναὸς, 200:1; 351:1; 7O1:2; 
ΒΟΟΣ: 8021; 802 1 5 
ναόν, 112:1, 6; 380:2 

ναῦς, το8: 41 

ναύτου, 262: ὃ 

νεκρόν, 666:4 

νέκυς, QOQ: 5 


> ἔνειμεν, 1162:10 


νέος, 5:73 107:2 
véov, 802:6 
véov, 681: 2 
νέοι, 51:1; 811:1; 1084:1 

νεώτερον, 50: 2 

νεουργόν, 787:6 

νεωκόρος, O75: 2 

νεωρίῳ, 198: 53 

νήμασι, 401:7 

νήσου, 668:4 

ἐνίκησε, 675: 28 

νίννῃ, 416:2 
νίνην, 415:3 

νισόμενον, 1161:2 

vénoat, 694:9 

νόθον, 116: 2 

316 


INSCRIPTIONS AND THE N.T. 


νόμον, 340: 2 
vouous, 666: 2 

νούσων, 257:6 

νυμφείου, 173:3 

νύμφη, 161:1 

νυμφοκόμοις, 1172: 11 

viv, 198:12; 353:4; 580:6; 
675:44; 806:9; 976:52 
60 


ξενίας, 829:28, 32, 43 
ξενίαν, 829:52, 54 
ξυνῶς, 401:6 


ὄγδοον, 366:6 
ὀγῖνος, 126:14 
ὅδε, 523:1 
ὅδ᾽, 1140:2 
ὁδόν͵ 829: 50 
ὁδούς, 247:3; 820:31 
ὀδυρόμενοι, 329: 10 
οἰκεῖον, 671: 39 
οἰκείων, 829:56 
οἰκείως, 671:68 
οἰκοῦμεν, 820:17 
οἰκογενές, 363 (3):7 
οἰκοδομιστηρίων, 742:10 
οἴκῳ, 257:5 
οἶκον, 363(11):1; 418:2; 
682:15; 702:1; 719:4 
oixTp®@, 363:6 
οἴμοι, 670:3 
οἷα, 45:8; 670: 20 
οἴχῃ, 670: τό 
οἰχομένοιο, 45:5 
οἰχομένου, 6904: τὸ 
οἰχομένων, 203: τό 
οἰωνοσκόπος, τ347:2 
ὀλιγαρχίῃς, τ360: 3 
ὀλίγον, 308: 3 
ὀλοή, 76:4 
ὅλης, 51:4 
ὁλοχάρις, 625:6 
ὁμαιμοσι, 403:2 
ὀμνύῃ, 1369:15 
ὀμόσαι, 1369:19 
ὁμοζύγῳ, 352:53 
ὁμοίως, 829:31 


ὁμολογῶσιν, 1908: 23 

ὄναρ, 7:4; 213:5 

ὄνομα, 112:2, 3; 396:2 
ὄνομ᾽, 307:5 
ὀνόματος, 126:1 
ὀνόματι, 126:7; 126:20; 

363(3):5; 8290:44 

ὅπερ, 829:47 

ὅπλων, 675:30 

ὁπόθεν͵ 855:5 

bros, 976: 46 

ὅπως, 255:16; 396:9; 401:5; 
671:54, 66; 743:4; 820: 
49 

ὁρῶμεν, 353:5 
ἴδῃς, 361:8 
ἰδουσα, 184:4 

ὀρεινοί, 60:11 

ὁρισμῷ, 592:2 

ὁρκίζω, 880: 3 

ὁρκισμόν͵ 348:4 

ὅρκος, 203:14; 1369:13 
ὅρκον, 1369:15, 19 

ὁρμωμένου, 801: 3 

ὄρνιν, 262:13, 18 

ὅρος, 1016:1 
dpwy, 829:72 

ὅρπηξ, 670: 21 

ὀρφανικόν͵, 773:5 

ὀρφανῶν, 241:3; 209:4 

ὁσίων, 214:4 

ὅταν, 671:11; 675:39 

ὅτι, 255:13; 258:9; 403: 
11; 477:2; 671:42; 742: 
τ; 829:53; 976:8, 40, 
41, 44, 48, 61; 977:15; 
1369:14 
ὅτ᾽, 214:6; 361:4 

ov, 46:5; 397:10; 670:4; 
829:73; 855:12; 1218: 2,3 

οὐδέ, 45:6; 258:10; 498:7; 
ΟΕ" UIAOS 3) Τ219:2; 
I21Q:1 
οὐδ᾽, 370:12; 1140:5 

οὐδείς, 829: 43 
οὐδενός, 370:11 
οὐδένα, 675:27 

οὐκ, 217:18; 362:8; 307:0; 
976:9 


INDEX 


οὐκέτι, 45:5; 829:46 

οὖν͵ 671:5; 829:46; 889:3 

οὕνεκα, 1419:5 

οὔνομα, 5:13 

οὔποτ᾽, 361:8 

οὔπω, 498: 2 

οὐρανόν, 612:2, 3, 4 

οὔτε, 829:43, 44; 1417:7 
ovr’, 1417:8 

οὔτι, 1162:4 

οὗτος 351:1; 612:2; 803:5; 
872:13 1109:1; 1220:7 
τούτου, 363(10):3; 820: 

638 

τοῦτο, 401: 2; 5360:4 
τούτων͵ 742:12 

οὕτως, 370: 2; 612:3 

οὐχ, 477:2; 562:3; 11063:1 

οὐχί, 5:4; 1163:8 

ὄφρα, 1419:12 

ὀφείλειν, 1364:8, 9, 10 

ὄχλους, 675: 26 


παγγενέτης, 300: 1 
παγγονίῃ, 360: 2 
πάθους, 670: 20 
παιδίον, 126:19 
πεδίον͵ 126:7 
πεδίου, 220:3 
παιδίῳ, 817:3 
παιδαγωγῷ, 73:3 
παιδίσκης, 363(3):6 
Wats, 258:18; 404:5; 1223:3 
παιδός, 214:6 
παιδί, 752:1 
maida, 5:12; 1319:5 
παῖδες, 141935 
παίδων, 671:12 
πεδίων, 36:7 
παῖδας, 847:0; 1130:7 
παιωνίζεται, 1218:3 
πάλης, 397:10 
πάλιν, 1127: 
πάλλαι, 829:20 
πάμπαν, 320:5 
mavaylov, 702:3 
παναγιωτάτου, 351:11; 
668:3 
317 


101 


πανάριστος, 4:3 
πανδημεί, 51:5 

mavdenel, 976: 41 
πανδήμους, 5603:5 
πανευσεβεστάτου, 593:3 
πανευτυχεστάτου, 355:3 
πανήγυρις, 829:75 

πανηγύρεως, 829:24, 25 
πανιερωτάτου,͵, 355:5 
πανοσιωτάτων͵ 700: 5 
πάνσεπτος, 351:1; 

802:1 

πανσέπτου, 700: 5 
πανσόφως, 340:2 
πάντοτε, 308: 2 
πανυπεραγίου, 351: 2 
πάντως͵ 855:7 


355:1; 


πανύστατα, 403:3 

mwamal, 625:7 

πάππος, 763:8 
πάππον, 74533 

παρά, 5:11; 126:4; 198:50; 
255:17; 355:5; 671:57, 
64, 75; 675: 24, 41; 682:3, 
4, 19; 763:16; 829:2; 
848:1; 889:2;  976:1, 
21525) 20ZOr Pa") T8009. f 
map’, 208:5; 353:5; 580:5 

παραγείνονται, 829:31 

παραγενομένων, 682:9 

παραδοῦναι, 675:34 

παραιτίον͵ 675:44 

παρακαλέσουσιν, 675:43 

παρακμήν, 116:6 

παράκοιτιν, 4:5 

παρέλαβεν, 258: 26 

παραμονῆς, 137171 

παραπέμψῃ, 180:8 
παραπέμψαι, 855:15 
παραπυλίδι, 548:4 
παραπωλήσας, 248:4 

παρασιούργου, 355:4 

παρετάξατο, 675:28 
παραταξαμένου͵ 675:13 

παραχωροῦνες, 27:14 

πάρεδρον, 1162:5 

παρών, 700:1, 4 
παρόντα, 668: 2 


102 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


παρόντι, 675:10 
παρούσης, 829:66 
παροῦσα, 592:1 
παρεμβολῆι, 675:27 
παρενβολήν, 675:20 
mapéiots, 806:7 
πάρελε, 303: 2 
παρελθόντος, 671:50 
mapéxnt, 1304:7 
παρέχειν, 363:6; 590:5; 
829: 28, 31, 53, 59 
παρέχοντα, 255:8 
παρέχεσθαι, 820: 54 
παρέσχηται, 671:3, 22 
wapodela, 341:5 
mapodeira, 74:12; 
403: 28 
παροδεῖτ᾽, 0ο0: 2 
mapodtre, τόρ: 0 
παροδεῖτε, 70:3 
mapodéirat, 16:7; 74:12 
παροδίτες τόρ: 7 


83:4; 


πάρος, 1163:7 
παροχῆς, 820:44 


mwas, τοῦ: 2 

waons, 241:2; 351:12; 
359:3; 746:7; 749: 
Oo) hr? 2 cr 205A 
aS 

πᾶσαν, 589:7 

πάντα, 109:8; 360:6; 


1130:12; 1369:15 
πάντ᾽, 403:13 
πάντες͵ τό: 
πάντων͵ T130:9 
πᾶσι, 403:4; 1589:2 


πᾶσιν, 353:5; 408:2: 
6707022) \O75s 75) Ole: 
OF TET ὃ 

πάντας, 402:3; 589:9; 


670:13; 1369:19 
πάσας, τοῦ: 2 
maoTddos, 173:4 
παστόν͵ 1162:5 
παστῶν, ττότ: 1 
παστοῖς, 1417:8 


πάσχειν, 847:7 


πατήρ, 230:4; 275:6, 73 
329:11; 748:4; 763:9; 
I413:1 


πάτερ, I417:11 
πατρός, 5:7, 12; 178:5; 
208/53) 20803 037025¢ 
404: 4; 1103:5 
πατρί, 159:4; τ63:3; 300: 
3; 302:2; 366:7; 430: 
33 444:3; 461: 5; 482:3; 
489:5; 490:2; 506:2; 
508:2; 679:2; 763:26; 
826:4; 843:6; 1051:5; 
1082:5 
πατρῴ, 348:3 
πατέρα, 745:6; 1122: 
πατρία, 1162:9 
πάτρᾳ, 682:15 
πάτρῃ, 307:12 
πάτρην͵, 1130: τὸ 
πατριαρχοῦντος,͵ 8ο1: 53 
πατριάρχου, 622: 3 
πατρικίῳ, 660:3 
πατρικοῖς, 763:11 
πάτριον, 5:4 
πατρίων, 670:5 
πατρίς, 307:4; 561:2; 562:2 
πατρίδος, 366:7; 371:53 


675:34 

πατρίδι, 347:2; 403:2; 
1161:7 

πατρίδα, 258:10; 670:3; 
1067:2 


πατροποιητῷ, 286:7 
πατρώιο, QI2:2 
πατρῴους͵ 829: 40; 1085:3 
πάτρωνα, 58:3 
mavpous, 1127:3 
ἐπαύσατο, 17:4 
παύσασθαι, 1419:7 
παυσαιμ᾽, TA17:11 
πείθωσιν, 1130:10 
πελάγους, 5:2 
πέλω,͵ 361:1 
πελίων, 829:72 
πεμπόντων, 198: 25 
πεμπόμενοι, 829: 30 
πεμπομένοις, 820: 55 
918 


πέμψαι, 198:17 
πέμψας, 829:67 
πεμφθέντας, 743:9 
πένητας, 217:17 
πένησι, τοῦ: 4 
πενθερά, 443:τ 
πενθερᾷ, 484:3 
πενθεράν, 0912 
πενθερῶν, 222:7 
πένθιμος, 1417:10 
πένθη, 45:3 
πένθει, 3201:13 
περόωντα, ττότ: 5 
περί͵ τοῦ: 13, 14, 16, 26, 44, 
49; 369:8; 373: 10; 440: 2; 


580:3;, 743:10; -764:5; 
829:67, 68, 76; 977:13; 
1130:4 


περιβαλλομένων, 217:9 
περιβληθήσεται͵ 820: 57 
περιβλέπτου, 351:3 
περίβλεπτον, 607:1 
περιβόητος, 803:1 
περιεληλυθέναι, 820: 78 
περιπλεύσας, 1380:4 
περιραντήριον, ττ86:2 
περισσεύσαντος͵, ςΞΟἹΤ 
περιτίου, τοῦ: τὶ 
περιφανοῦς, 801: 2 
περιώσιον͵ 14193 
πικρόν, 114035 
πίνακα, 747:7 
πίνει, 106:4 
πίσσης, 742:9 
πίστιν, 195:2 
πιστοί, 876:1 
πισταῖς, 290535 
πιστῶς, 203:12 
πλειστάκις, 829: 37 
πλεῖστον, 829: 33 
πλεῖστα, 829: 28 
πλείστην, 675:8 
πλεῖστοι, 829: 45 
πλείω͵ 370: 27 
πλειόνων, 675: 21 
πλεονάκις, 820: 54 
πλεονεκτήματα, 829:77 


INDEX 103 


ἔπλετο, 561:2 364:6; 675:41, 48; πολυάνθρωπον, 829:82 
ἔπλευσα, 1380:9 811:5, 73 829:72; πόνῳ, 806:4 
πλήν, 742211 113034 πόνων͵ 1419:12 
πληρώσαντα, 17:3 πόλος, ο76:47; 134733 πορεύεσθαι͵ 829:50 
πληρωσαμένων, 682:7 πόλει͵, 61:2; 213:1; 380: πορθμεύσας, 403:1 
πλουσιοτέραν, 820: 82 3; 400:3; 410:5; 589: πόροιον, 361:8 
πνεύματος, 702: 3 4; 593:7; 675:9, 45; πόρε, 360:1 
ποδός, 900: 3 781:4; 801:3; 976:35; πορφυροβάφων͵ 4.30:2 
ἐπόθησε, 74:2 1130:143 1220:7; πόσις, 214:1; 401:4; 1419:4 
πόθῳ, 787:6; 806:4 1298: 2 πόσιν, 5:9; 1172:12 
πόθον, 195:4 πόλιν, 370:25; ὅ7ι1:58, πόσεις, 403:7 
ποιεῖ, 255:13 68; 764:5; ο0ο9:8; ποτέ, 403: 8 
ποιοῦμεν, 820:63 976:41; 1130:4, 5, 6 ποτ᾽, 470:3; 546:3 
ποιοῦν, 262:32 πόλι, 248:3; 776:8 πραγμάτων, 682:10 
ἐποίουν, 522:2 πόλεσι, 198: 43 πράγματα, 675: 5 
ἐποίει. 220:4; 272:9; wédes, 675:25 πραιποσίτῳ, 652:4 
393:2; 816:3; 826:7; πόλε, 361:1 mpaitwplov, 282: 2 
845:3 πολιταρχῶν͵, 248:6; 258:5; mpartwply, 281:2 
ποιείτω, 200:7 675:48 πραίτωρι, 652:6 
ποιεῖν, 98:54; 200:8; πολιταρχοῦντα, 260:3 πράξεως, 198:13 
976:21, 51, 61 πολειταρχούντων͵ 365:10; πραπίσιν, 398:3 
ποιεῖσθαι, 742:19 306:7; 367:13; 369:9 πρᾶσις, 262:12 
ποιούμενος, 675:8 πολιταρχοῦντων, 2:2; 308: πράσσων͵ 675:34 
ποιμένος, 790: 2 1; 683:4; 886:4 πραχθεῖσι, 589: 5 
ποιούμενοι, 682:16 πολιτάρχου͵ 738: 4 πεπραγμένων͵ 675: 38 
ἐποίησα, 42:4; 262:21; πολειτάρχῃ, 217:24, 40 πρεσβείαν, 253:4 
415:1; 769:3; 929:4; πολειτάρχην, 217: 36 πρεσβείαις, 37:5 
073:5 πολιτάρχαι, 675: 2 πρεσβύτερος, 1324:1 
ἐποίησε, 81:4;  303:4; πολιτείας, 217:31 πρεσβυτέρου, 110: 2; 111 33 
558:2, 5 πολειτίας, 829:71 πρεσβευτής, 671:45, 58 
ἐποίησεν, 14:1; 16:6; πολιτείᾳ, 217:15, 43 πρεσβευτοῦ, 671: 48 
30:7; 254:7; 283:2; πολιτευσάμενος, 1131:4 mpeg BevT hy, 671: 36 
301:8; 402:2; 1082:8 πολίτην, 1130:7 πρεσβευτῶν, 217:48 
ἐπόησεν, 36733 πολῖται, 1369:6, 9 πρεσβευτάς͵ 675:40 
ἐποίησαν», 9:3; 281:3; modtTGy, 671:5, 24 πρεσβεύσαντα, 330:5 
348:8 πολειτῶν, 217:3, 36 ἐπρεσβεύσαντο, 370: 4 
ποιήσωσιν, 396:19 πολίταις, 671:7 πρεσβεύσας, 248: 2 
ποιήσαντες, O71:43 πολείταις, 4:3; 217:25 πρέσβυν͵ 1123:2 
ποιησαμένου, 258:7 πολλάκις, 829:13, 75, 83 πρέσβεις, 198:50; 743:6, 
ποικίλον, 787:7 πολύ, 370: 27 8; 743:14 
ποιμενάρχου, 806: 5 πόληι, 976: 36 mpnvvdos, 398: 2 
πολεμίους, 675:28; 847:8 πολλῶν, 112:1; 217:3; ἐπρίατο, 126:3 
πόλεμον͵ 255:8; 976:7, 58 675:30; 787:3; 829: mplv, 360:2; 742:13 
πολιορκόμενοι, 976:8 41 πρίντζιπι, 246:4 
πόλις, 366:7; 375:3; 683: πολλούς͵ 403:6; 675:29 πρό, 258:15; 1385:3 
3; 1089:3; 1408:4 πολλάς, 671:3; 675:20 προαίρεσιν͵ 675:43 
πόλεως, 53:2; 26:1; πολλά, 217:8; 470:3 προελόμενος, 675: 26 
248: 7, 8; 261:2; 338:5; πολνήρατε, 329:1 προβουλευσαμένων, 671: 2 


319 


104 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


«προγονικούς. 820: 48 
προγόνων, 675:35; 1411:6 
προγράμμασιν, 829:68 
προγεγραμμένου, 126:12; 
258: 22 
προγεγραμμένῃ, 829:17 
πρόεδρος, 787:5 
mpoédpou, 801: 2 
προέδρων, 977:6 
προέστη, 502:8 
προείρηνται, 671:7, 27 
προειρημένας, 829:79 
πρόεσιν, 363:6 
προθύμος, 976: 51 
πρόθυμοι, 976:25, 60 
προῖκα, 820: 52 
προϊόντι, 670: 2 
προϊόντων, 820:44 
προϊστάμενος, 67: 7 
προϊσταμένων͵ 700: 5 
προκεῖσθαι, 82:61 
προκειμένου, 666: 5 
προκειμένην, 353:5 
προκειμένοις, 675: τὸ 
προλιπεῖν, 829: 48 
προλιπών͵ 195:4 
mporelWas, 403:2 
προλέλοιπα, 403:9 
προνοήσασθαι, 829:66 
mpovonbels, 675:10 
προνοηθέντων, 675:47 
mpovola, 524:2 
πρόνοιαν, 675:8; 820: 58 
προνοοῦντες, 299: 2 
πρόξενος, 671:2, 21; 1130: 
BG Mier 
προξένου, 671: 20 
πρόξενον, 256: 3 
πρόπασα, 403:12 
πρόπασιν, 403:5 
pos, Τι7:2; 125:10; 108: 
20... 30; 130203) 270: 10. 
255477:4; 671: 58; 72:2; 
675:41; 682: 5; 742:23, 
2.5 Of Pies a Bt 953 6 
1364: 2 
προσανγείλαντος, 258:9 
προσάγειν, 255:10 


προσδέξεος, 1418:1 
προσεδεξάμεθα, 671: 52 
προσεμπονοῦσι, 217: 20 
mpooépdev, 1218:2 
προσηκέτω, 198:15 
προσηνής, 625:6 
πρόσθε, 1419:8 
προσκομίσομεν, 829: 16 
προστάγματα, §29:42, ὃς 
προστάττοντες, 108: 43 
προστάτης, 1369:7 
προστάτου, 367:19 
προστάτην, 330:4 
προστάτας, 847:14 
προστείμου, 415:4; 418:4; 
426: -ς; 476:4 
προστίμου, 180:9 
προστίμῳ, 776:7 
πρόστιμον, 83:3; 126:18 
προσφέρει, 246: 3 
προσφιλής, 1131:5, 8; 1140: 
9; 1167:1; 1169:1; 1295: 
2: ΤΟΖΤΣ; Τ102.:2;) 120]: 
1G 2: ἸΞ2ΤΟΣ ΤΙ; 1520::2; 
1345:3; 1365:1, 2; 1367: 
1: £59522 
προτελευτήσαντα, 260: 4 
πρότερον, 217:12; 829:81; 
976:61 
προτέρων, 112733 
προτέροις, 198: 31 
προτέρους, 76:4 
πρότοις, O76: 30 
προφάσεις, 829:79 
προφητῶν, 37:6 
προφθάσας, 45:1 
προφιλής, 159133 
προχρηματίσαι͵ 198: 55 
προχωρεῖν, 829: 22 
πρυτανείας, 255:3; 977:5 
πρυτανεῖον, 255:19 
ἐπρυτάνενε, τοϑ: 3 
ἐπρυτάνενεν, 255:4 
πρωτεκδίκῳ͵ 636:6 
πρωτοθρόνου, 355:6 
πρωτονοτάριος, 648: 4 
πρωτοσπαθαρίου, 622:4; 
631:3 
320 


πρωτοσπαθαρίῳ,  630:2; 
647:4; 650:3; 651:4; 
695:4; 660:4 
πρωτής, 359:2 
πρῶτον, 410:2; 
1369: 8 
πρώτην, 803: 5; 1411:9 
πρῶτα, 4:4 
πρώτως, 305:15 
πορεῦθέντες, 67: 40 
πτώματος, O675:17 
πυκτεύσας, 16:2 
πύλη, 592:2 
πύλας, 1364:3 
πυθέσθαι, 76:7 ἡ 
πωτωμένη, 403:13 


811:6; 


ῥόδον, τόρ: 
ῥυέντα, 806:1 


σεβάσμιος, 610:1 
σεβάσμιον, το: 2 
σεβαστός, 60:7 
σεβαστοῦ, 371:4; 427:3; 
528:9; 1338:2 
σεβαστῷ, 492:6 
σεβαστόν, 1086: 2 
σεβαστῶν, 52:3 
σειρά, 670:17 
σέλας, 669:2 
σεμνοῦ 1294:1 
σεμνά, 1162:10 
CELVOTATNS, 222:4 
σεμνοτάτῃ, 744:4 
σεμνότατον, 1410:6 
σεμνότητα, 258:17 
σεμνῶς, 72:3; 453:5 
σεραπίωνι, A51:1 
σῆμα, 37:3; 76:2; 165:2; 
404: 4 
σῆμ᾽, 482:5 
σθένει, 61124 
σιηκόν͵ 833:2 
σῖτον, 198:35 
σκενασαμένους͵ 855:6 
σκηνήν, 34971 
σκήνιμα, Q29:12 
σκίρτησον͵ 669:3 


σκιώδεις, 666: 2 

σκοτίης͵ 360:2 

σμικρόν, 117233 

σορόν͵ 524:1; 1298:1 

σοφίης, 1126: 2 

σπαθαροκανδιδάτος, 648: 1 

σπείρησις, 267:4 

σπείσασθαι, 742:22 

σπουδῇ, 806:4 

στάδιοι, 363(4):2 

σταλέντας, 682:6 

στατῆρας, 1130:14 

σταυρώσεως, 352:2 

ἔστεξεν, 675:23 

ἐστενάχησε, 1163:2, 6 

orepéw, 719:3 

στερέωσον, 702:1 

ἐστέρεσεν͵ 1172:14 

στεφανηφόρον, 113425 

στεφάνου, 671:40, 65, 75 
orepd vox, 671:9, 13; 675: 

38 

στέφανον͵ 396:4; 675:45 
στεφάνους, 307:14 

στεφανοῖ, 671:12 
στεφανοῦται, 1071:2 
στεφανῶσαι, 671:8; 675: 


37 
εσστεφάνωκεν, 671:61 


στέφος, 307: 8 
στέφαντα, 589:3 
στήθεσιν, 45:6 
στήλης, 743:4 
στήληι, 256: 6 
στήλην, 76:5; 248:0;604: 
10; 847:16 
στήριζε, 363(11):1 
στόρνυσθαι, 247:3 
στρατευμάτων, 371:8 
ἐστράτευσεν, 267:5 
στρατευσάμενος, 
419:2 
στρατηγάρχῃ, 639:4 
στρατηγός, 255:6; 63773 
στρατηγοῦ, 622:4; 431:4; 
675:13; 714:7; 715:73 
ΟΞ 2707 32,10 
στρατηγῷ, 346:6; 630:4; 
649:4; 660: 5 


393 +35 


INDEX 


OT pareyot, 976: 39 
στρατηγόν, 200:5 
στρατηγοί, 198:56 
στρατηγούς, 255:15 
στρατιάν, 976:40 
στρατιώτης, 222:13 419:1 
στρατιώτου, 34:2; 615: 2, 
6; 616:6; 617:2 
στρατιῶται, 829:80 
στρατιωτῶν, 675:14, 15 
στρατιώτας, 675: 24 
στρατιωτικοῦ, 503: 5 
στρατοπέδωι, 675:12 
στρατοπέδων, 829:19 
στρῶμα, 1348:4 
στυγνός, ττότ: 4 
στυγνόν, 1162:6 
συγγενείας, 740:6 
συγχωρήσαντα, 55:3 
συγχωρῆσαι, 889:6 
συνεκεχωρήκειμεν, 671: 53 
συνέλαβεν, 675:30 
συλλήβδην, 370:15 
συμβάντος, 675:14 
σύμβιος, 281:6; 479:3 
ouvBlov, 35:3; 222:4; 
363(8):3; 607:3; 664: 2 
συμβίῳ, 85:3; 168:5; 175: 
4; 238:4; 283:3; 287:2; 
406:5; 453:3; 487:6; 
545:1; 560:2; 692:5; 
693:3; 814:3; 817:2; 
929:7; 933:6 
συνβίῳ, 478:1; 
781:2 
σύνβιον, 748: 2 
συμβιώσασα, 165:5 
συναυμαχοῦντες, O76: 42 
συμμαχίας, 742:23 
συμμαχίᾳ, 742224 
συμμαχίαν͵ 675:24 
συμμάχους, 742:3 
συμπλέουσιν͵ 1383:5 
συμπολιορκέσοντες, 970: 42 


488 : 3; 


συμποσιάρχης, 1135:2 
συνπραγματευόμενοι͵ 3: 2 
σύν, 403:2 

συναγαγόντων, 258:6 


321 


105 


συναγομένη, 829:75 
συναχθέντος, 675:11 
συναίμοσι, 1162:7 
συνχαρέντες, 675:41 
συνάπηρεν, 19533 
συναπελθόντος, 675: 22 
συνδιεπολέμησαν, 970: 7 

συνδιεπολέμεσαν, 976: ς3 


συνδρομῆς, 209:2; 351:3; 
7OON2 ΒΟΥ COZ. Tt. 
804:3; I109:3 


συνέδριον, 1410:06 
σύνεδροι, 218:2 
συνεισφέροντας, 247:5 
συνεισφορά, 247:5 
suvepylas, 593:3 
συνευαρεστούντων, 222:5 
συνεχέστατα, 829:35 
συνεχῶς, 198:54 
συνήθεια, 439:1; 440:1 

συνήθειαν, 829:85 
συνήθει, 596: 2 
συνθιασίταις, 284:4 
συνομαίμονας, 403:9 
σύνοπλον, 562:5 
συντελείας, 702: 2 
συντελεῖν, 247:4 

συνετέλουν, 820:22 

συντελεσθῶσι, 671:66 
συνέθετο, 563: 4 
συστάσεως, ς80:2 
σφαλείς, 1162:6 
σφετέραν, τοῦ: 40 
σφόδρα, 570: 28 
σφραγίς, 646:2; 1o15:2 
σῶμα, 46:8 

σώματος, τοῦ: 3 

σωμάτων, 820:74 

σωτῆρα, 60:12; 1o81:2 
σωτηρίας, 125:4 

σωτηρίᾳ, §829:14 

σωτηρίαν͵ 353:4; 1108:4 
σωτηρίου, 1110:6 
σωφροσύνης, 165:7; 40173 

σωφροσύνην, 670:8 


τάλαντα, 1127:1 
ταμείου, 829:14 


106 


ταμιείῳ, 180:9; 41323 


ταμείῳ, 420:2; 426:5; 
447:3; 740:8; 781:4; 
1220: 8 


ταμιεύων, 248:6 
ταμίας, 675:16 
ταμίου, 364:6; 
368: ς 
ταμίῳ, 401:9; 929:14 
ταξιάρχων, 804: 2 
ταπεινός, 246:1; 836:1 
τἀργύριον, 258: 20, 25 
ἐτετάχατο, 198: 31 
τεταγμένου, 198: 40 
τεταγμένῳ, 198:47 
TeTaypévous, 675:16 
ταύρου, 374:3 
ταφήν, 461: 2 
τάφος, 89:1; 625:1 
τάφου, 160:13; 666:3 
τάφῳ, 180:5 
τάφον, 89:10; 
I161:6 
τάφους, 1417:9 
τάφροις, 396:8 
Taxa, 803:6 
τείχους, 593:2 
τειρόμενοι, 320:13 
τέκνῳ, 28:4; 31:2; 77:3; 


367: 20; 


180: 2; 


172245 574353 21:2: 
4005; 428:2; 431:3; 
433:3; 435:2;  473:3; 
534:4; 538:2;  556:1; 
686:3; 695:4; 750:2 

TéKvwv, 21:3; 62:23 


338:3; 401:9; 403:16; 
445:5; 607:4; 783:3; 


824:2 

τέκνοις, 42:3; 204:4; 
434:4; 479:4; 676:1; 
696:4; 769:6; 929:10; 
1298: 2 

τέκνα, W222 35 ebay As 


178:2; 181:3; 212:2; 
281:3; 444:3; 547:1; 
1419:9 

ἐτελειώθην͵ 803:5 


τελευτησάσῃ, 238: 4 
τελευτῶντι, 300:4 
τελευτῆσαι, 675: 11 
τελευτήσαντι, 73:3 
τελευτήσας, 83:1 

τελευτήν, 46:4; 41722 

τελέουσι, 742:16 
τελεῖν, 198: 30 
τελέοντας, 742:14 
τελέσαντι, 253:4 

τέλος, 198: 25; 74324 

τέλεα, 742:16 

τελέσματα, 8209: 50 

Tepivds, 625:6 

τέρμ᾽, 401:7 

τερπνόν, 787: 7 

τέρψις, 670: 11 

τεσμόν͵ 141734 

τέταρτον͵ 366:5, 6 

τεῦξε, 401:4 
τεῦξεν͵ 180:2; 694:7 
ἔτευξεν, 710:1 
ἔτευξαν, 789:6 
τεύξας, 160:11 

τέχνης, 869:3 
τέχνῃ, 847210 

τήθῃ, 47721 

τημιωτάτου͵ 209: 3 

τηνίκα, 563:4 

τηρούμενον, 855: 4 

ἔθηκα, 1298:1 
τίθεσθαι, 675:38 
τεθῆναι, 409:4; 675:46; 

682:18; 740:4; 889:7 
τεθνάναι, 847:9 
θέσθων͵ 1360:16 
θέμενος, 112:2 

τεκούσῃ, 172:5 
τήκομεν͵ 45:8 
τεκοῦσαν, 643:2 
τέκε, LIOI:5 
TEXETW, 396: 16 
TéKOS, T161:6 

τιμῶσι, 671:6, 26 
ἐτίμησαν, 1084:1 
τιμῶντες, 3:7 
ἐτειμήσαντο͵ 217:7 
τειμωμένω, 282: 4 

322 


LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


τιμᾶς͵ 1162:10 
τιμήν, 126:15 
τιμίας, 352:3 
τειμοῦχον, 1134:4 
τις, 847:17 
τίνων͵ 799:6 
τλάμονα, 1161:8 
τλάμονας͵ 1163:4 
τοιοῦτο, 820:14 
τοιαύτης͵ 820: 86 
τόκων, 258:13 
τοκεῦσι, 307:13 
τοκεῦσιν, 1140:8 
τολμήσει, 781:2; 933:3 
τολμήσι, Q29:11 
τολμήσῃ, 401:8; 415:3; 
420:3; 475:5; 502:2; 
740:5 
ἐτόλμησαν, 829:45 
τόπος͵ 607:1 
τόπωι, 675:46 
τόπον, 247:33; 399:10 
Tégg0US, 307:12 
τραπέζῃ, 106: 2 
Opéve, 1122:4 
érpévaro, 675:16 
τροφείων, 5:9 
θρέψας, 387: 7 
τρισολβίου͵ 805:6 
Tpirarayv, 1161: 2 
Tpopées, 669: 5 
τρόπον, 829:17 
τροφήν, 116:2 
τρόφιμος, 507:3 
Tpopiuw, 11:4 
τρυφήν͵ 829:74 
τυγχάνωσι, O77:11 
τύμβιον͵ 215:4 
τύμβος, 160:8; 523:1 
τύμβον, 1:9 
τύμβοι, 1417:5 
τύμβοις͵ 397:8 
τύπον, 352:13 1108: 3 
τύχης, 820: 69 
τύχῃ, 1:1; 243:4; 262:1; 
342:1; 671:27; 820:62; 
1130:3; II41:1; 1182: 
I; 1217:2 
τύχην, 408:6 
τύχοι, 4:6 


ὕβριν, 1127:2 
ὑγείας, 371:1 
ὑγιαίνειν, 675:42 
ὑδέ, 203:21 


ὕδωρ, 62:5 
ὑδάτων, 820:33 

υἱός ΘΝ τοῦ 2; 248: 
7; 277:4; 401:2; 464: 
3; 470:1; 494:3; 514: 
1; 531:6; 561:4; 675: 


4: 752:4; 782:2; 1134:2; 
1136:2 
υἱοῦ, 81:4; 214:4; 272:0; 
301:3; 304:3 
υἱῷ 84:3; 204:1; 231:2; 
254:3; 300:2; 406:8; 
410:3; 493:4; 496:1; 
740:2; 815:4; 973:3; 
1348:1 
υἱὸν 12:0; 19:25, 72:2; 
2005/25) ἃ: 202:2; 11: 
Ὁ; 12:5; 112423 
ὑιοί, 450: 3 
υἱῶν, 301: 5 
viots, 826: ὃ 
υἱάσιν, 1163:7 
υἱούς, 37:5 
ὑός, 178:9 
ὑῷ, 177:3; 1347:5 
ὕπαρχον, 669: 2 
ὑπάτῳ, 566: ς 
ὑπέρ, τ25:4: 198:17; 217: 
II; 420:2; 590:8; 1130: 
12 
ὑπεραγίας, 206:2; 355:2 
ὕπερθε, 160:13 
ὑπερφιάλου, 660: 1 
ὑπηρεσίαν, 820: 55 
ὑπηρετήσαντος, 592:0 
ὑπηρετήσαντα, 5286:1τὸ 
ὑπηρετηκότα, 855:9 
ὑπό, 126:6; 198:47; 207: 
ἘΠ 217.5; 245:5; 261: 
3; 365:8; 370:24; 374: 
45 401:7; 743:15; 976:47 
bm’, 398:6; 1162: 6;1348:5 
ὑπογεγραμμένοι, 2:7; 53:93 
234:3 


INDEX 


ὑποκειμένους, 427: 2 
ὑπομένειν, 829: 30 
ὑποστειλάμενος, 675: 25 
ὑπουργίας, 590:4 
ὑποφέρειν, 829:30 
ὑστατίην, 694:12 
ὑπέστην, 670: 20 
ὑψίστῳ, 6:1; 7:2; 

923:3 

ὑψοῦ, 403:13 


38:4; 


φαιδρῶς, 806:3 
φανείτεαι, γ76: 3 
φανείης, 329:10 
φανήσῃ, ττό:τ 
φάος, 173:8; 398:3 
φεογέτω, 847: 23 
φεόγειν, 847:3 
φέρω, 361:6 
φέρῃ, 1369:10 
φέρειν, 198:9; 829:46 
φεῦ, 625:7; 670:15, 20 
φεύγοντες, 1309:5 
φευξόμεθα, 820: 56 
φήμῃ, ττοϑ: 2 
ἔφημον, τ413:3 
ἐρῶ, 362:2 
ἔρει, 361:3 
εἴπας, 403:23 
εἶπαν, 671: 56; 675:3 
εἶπε, 108: 5, 34, 59, 60; 
976:39 
εἶπεν, 214:0; 255:6, 
205) G7 052,10 21. 04.:3» 
976:6; 977:8 
εἴπῃ, 1130:13 
εἰπεῖν, 198:18, 27; 1130: 
12 
εἰπόντος, 742:13 
φθάσαντα, 820: ὃ 
φθενξομ᾽, 1172:6 
φθιμέναν, 1163:6 
φθιμένοισι, 320:15 
φθόνον, τόρ: 2 
φθορᾶς, 625:8 
φίλαισιν, 1162:8 
φιλανδρίας, 215:4 
φιλάνδρῳ, 462:1 
929 


φιλέων, 195:1 
φιλίαν, 200:8 
φιλίην, 742:20 
φίλιος, 4ἀοτ:4 
φιλίῳ, 180:3 
φιλοδοξίας, 812:11 
φιλοξενίην, τοῦ: 2 
φίλος, 199:9 
φίλη, 070: 11 
φίλον, 1419:8 
φίλης, 403:27 
φίλῳ, 11:5 
φίλοι, 203:17; 
1419:7 
φίλα, τόρ: 5; 1419:9 
φιλοτιμία, 670:18 
φιλοτιμίας, 675:9 
φιλοτίμως, 1084: 2 
φιλοχρίστων, 622:2; 799:6 
φίλτροισι, τότ: 4 
φίσκῳ, 363(5):6 
φόρος, 1383:6 
φόρου, 198:8, 30 
φόρους, 829:21, 58 
φράσον, 625:7 
ppéves, 45:0 
φρόνησιν͵ 670:9 
φρουρῶν, 675:19 
φύλακα, 666: 4 
φυλάττοντες, 198: 40 
φύσεως͵ 670:18 
φῶς͵ 670:11, 16 
φῶτα, 1122:1 
φῶτας, 160:6 


234:5; 


χαίροις, 74:11; 403, Γ΄: 8 
χαῖρε, 83:4; τ104:3; 
3TS 65) 402:1: 2. 10; 
400:6; 403, B’:5; 472: 
5; 535:2; 536:6, 7; 
541:3; 546:3; 673:3; 
805:2; 850:3; 974:3; 


τάττον ὋΝ 1122:2. 
2512: 15 0:5,;) 1140- 
Osu ἘΠΟ7: 2. ἙΤΌΟΘΣΙ; 


EL7AC 2. IL7Os1; ΣΙ70: 
2: ὝΙΒΟΙΖΙ,  .1152:2; 
12:05 2. Ἐ250:3., 4; 


108 LEGAL TERMS IN MACEDONIAN INSCRIPTIONS AND THE N.T. 


1292:2; 1293:23; 1295: 
Deo T2004 ὐΥ ΟΝ: ἂν 
T2002 γὴν 40 30. δὲ 
1303:4; 1306:2; 1307: 
1 531308223) 558 “Ὁ 
τὰς ας τ ΠΑ ΤΡ hS2n2 ἘΝ (Ὁ 
1331:3; 1332:1; 1333: 
2; 1336:2; ψ 1342:2; 
1345:4, 6; 1346:3; 
1354:3; 1355:5; 7365: 
τ τ αν, 7 Ge 
1424:4, 7, 10; 1425:3; 
1428:3 


223:3; 224:4; 230:3; 
238:9; 252:3, 6; 254: 
8; 263:4; 283:4; 288: 
5; 290:4; 294:6; 300: 
7; 301:9; 302:3; 305: 
3: 306:9; 308:14; 
310:5; 331:4; 341:4; 
363(5):4; 386:6; 388: 
7; 390:3; 301:2; 304: 
3; 395:4; 307:3; 308: 
3; 300:8; 400:6; 403, 
Β΄: 4: 404:6; 405, 4; 
406, 10; 407, 4; 408, 9; 


7; 137336; 
1415:2 
χέριν, τόρ: 4 


1414:3; 


χαριτωμένη, 807:1 


κεχαριτωμένη, δος: 2 


κέχανεν͵, 1127:3 
χαριστήριον, 923:3 
χείρ, 112: 5 


χεῖρα, ττ86:2 
χειρῶν, 675: 20 


χηλός, 1172: 5 
χθονός, τος: 3 


χθονί, ττ72:1 


χαίρετε, 16:7; 79:3; τόρ: 409:2; 410:4; 411:3; χιλιάδας, 447:4 


Sach ΟΣ Os ΤΉ δΣ 412:3; 413:2; 414:4; χιλίους: 1130:13, 14 

470:2; 870:2; 1389:3 421:9; 422:5; 423:4; χίλια, 83:2; 103:7 
χαίρειν, 92:3; 169:3; 671: 428:2; 430:7; 432:6; χιλιοστοῦ, 1110:6 

47; 814:4 433:4; 435:8; 436:7; χοῖρον, 1218:2 
χέριν͵ τόρ: 4. 439:8; 443:6; 444:4; χορηγεῖν, 829:20, 52 
ἐχάρη, 1104:5 445:6; 440:6; 453:6; xopls, 976:32 
χαῖραι, 123:2 458:2; 463:5; 465:5; χορόν, 1172:9 

χαλκαῖς, 671:9, 14, 62 467:5; 408:115 471:5; χοροί, ὕγιτας 

xadkds, 671: 28 473:5; 475:4; 476:3; χρῆσθαι, τοῦ: τὸ 


477:2; 478:3; 470:6; χρείας, 671:2, 21 


ὁ 5 
χαμοσόριον, 920: 5 480:4; 481:6; 484:4; χρείαν, 258:24 


χαριζόμενος, 589:7 485:3; 486:3; 487:8; χρεών͵ 498:6 
χάρις, 523:3; 1108:1 489:6; 499:3; 508:2; χρή, 855:5 
χάριν, 8:3; 10:5; 12:7; 514:5, 8; 515:3; 517: 


xpnudrov, 976:18 
χρήματα, 200:4; 255:8; 
976:12 
χρήματ᾽, 847: 21 
χρήμασιν, O76:15 
χρηματίζῃ, 1369:15 
χρηματίσαι, 198:52; 077: 


E4554 OL ene 
4; 27:4; 28:4; 29:7; 
30:6; 31:3; 39:4; 40: 
4; 43:1; 44:6; 73:5; 
77:0; 78303) 7032° (80: 
2 OLS Ss ozs o4cs s 


25 518,25) 520202 520° 
2; 527:7; 520:8; 530: 
5; 53:3; 534:6; 536: 
5; 537:3; 540:4; 547: 
3; 555:2; 556:3; 565: 
3; 595:6; 596: 3; 627:3; 


85:6; 87:3; 93:2; 95: 671:59; 679:5; 685:4; -- 

4; 96:3; 97:4; 98:3; 686:4; 687:3; 691:4; χρηματίσαντος, 1109:3 
0633; /£00:45) 107.63 602: ΟΜ ΤΣ", ἀπ: 

103:3; 04:4; 122:4;:;  69§:53 606:5; 744:5; XPmMaTtTMOY, 266:2 
130:3; 143:6; 146:4; 745:9; 746:9; 748:4; Χρήσεως, 217:31 

147°} \140:2; 45023; 749:10; 750:3; 765:3; ΡΤ 820:18, 34 
156:4; 158:5; 159:5; 771:4; 776:3; 783:9; ΧΡΊσΤΗ, 184:2 

160:3; 162:4; 166:5; 786:5; 806:7; 813:4; χρηστήν, 171:2 
LOO sea 73, Τ)537: 815:5; 817:4; 819:3; χρηστήρια, 1588:5 

17 OB ys Τα: Gt 824:3; 826:5; 29:48; χρηστόν, 184:3 
ΤΟΣ LOLA (Loess 843:7; 862:3; 863:10; χρηστέ, 194:3; 850:2; 
184:6; 185:3; 186:3; 865:1; 867:8; go9:11; 1132:3 

EOAR2 i 208"15 "1 2TOs2 2 Q10:2; 973:6; 1051:8; χρηστή, τ121:4 

ZU PE 22032122218 1082:8; 1175:5; 1347: χριστιανῶν, 1109:6 


324 


χρόνον, 593:8; 675:6, 44; 
1100:4 
χρόνοι, 976: 28 
χρόνων, 820:44 
χρόνους, 589:9 
χρυσοῦ, 670:173; 929:14 
χρυσαῖ, 354:2 
χρυσαῖς, 806: 2 
χρυσοτρικλήνου͵ 655: 2 
χρυσοῦς, τ208:3 
χρυσῶν, 848:4 
χσένια, 976:55 
χώρας, τοϑ8: 22 
χώραν, 198: 21 
χωρίς, 198:16; 401:8; 411: 
4; 426:4; 500:1; 503:1; 
742:21 


INDEX 


χωρίον, 1364:3, 5, 6 
χωρίωι, 1364: 2 
χωρίων, 62:5 
χωρίοις, 217:11 

χώρῳ, 106:2 
χῶρον, 669:4; 1140:4 

χώρτῃ, 597:6 


ψευσάμενοι, 217: ὃ 


ἐψηφίσατο, 671:63 
ἐψηφίσθαι, 255:9 977:10; 
1334:3 
ψηφίζωνται, 198:45 
ἐψηφισμένων, 671:74 
ἐψηφισμένα, 1130213; 
I141:6 


109 


ψήφισμα, 198:14, 16, 41; 
200:9; 671:17; 675:42, 
45; 847:17; 1130:5; 


PLAT 0s) Σ002 12, ΤΆ 
σφέφισμα, 976:55 
ψηφίσματος, 671:52, 67 
ψηφίσματα, 365:9; 671: 
37, 49, 58 

ψηψφῖσι, 800: 2 

ψυχή, 46:7; 403:12; 1140: 
ΤΊ 2:0 


ὠγνγίων, 694: 5 

ὧδε, 282:4 

ὥριμος, ττό:3 

ὥσπερ, 198:12; 670:6 






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